The Meaning of Anatta - Realize the true nature of realities at this moment

If someone does not clearly know the reality that is nama, doubt has not been eliminated yet. If there is still doubt how can he realize the noble Truths? Through which gate will he enter? The gateways mentioned in the Commentary refer to the moment before lokuttara citta arises and realizes nibbana. In the process of attaining enlightenment, maha-kusala kamavacara citta (of the sense sphere) arises before lokuttara citta arises, and it depends on conditions which of the four satipatthanas this kamavacara citta takes as object. However, this does not mean that someone could enter the city, that is, realizing nibbana, without clearly knowing the characteristics of rupakkhandha, vedanakkhandha, sannakkhandha, sankharakkhandha and vinnanakkhandha. 
Before someone can understand that this body is anatta and that even so this consciousness is anatta, the characteristics of nama and rupa appearing at this moment must be ‘described, shown, made plain, set forth, made clear, analysed and expounded’, as we read in the sutta. Characteristics of nama and rupa appear at this moment, while we see, hear, smell, taste, experience tangible object or think.
It is not easy to be able to penetrate the meaning of anatta, to understand the true nature of all realities, to realize them as anatta. If Ananda had not been a sotapanna, he would not have known thoroughly the realities that are nama and rupa. Only panna of that degree can eradicate wrong view that takes nama and rupa for self, being or person. If Ananda had not been a sotapanna he could not have said to Udayin that it is also possible to describe consciousness, to show it, make it plain, set it forth, make it clear, analyze it and expound it as being anatta. Therefore, the characteristics of nama and rupa are manifest to the degree that panna has realized the true nature of dhammas. At this moment realities arise and then fall away very rapidly. If a person has not realized the true nature of realities, they do not appear to him as they are, even if he says that, while there is seeing or hearing, nama is the element which experiences an object. Whereas, when realities have appeared to him as they are, it is evident that he clearly knows their true characteristics.
Ananda had no doubt about the characteristics of nama and rupa, no matter through which doorway they appeared. If someone at the present time thinks that he should only develop mindfulness of one of the Four Applications of Mindfulness, such as mindfulness of the body, or that he should only know one type of nama or rupa, could he know the true characteristics of nama and rupa? If he would understand the truth of realities, why does he not know, while he is seeing, the nama which experiences an object through the eyes, as the element which sees? Why does he not know, while he is hearing, the nama that experiences an object through the ears, the element that hears? Why does he not realize, while thinking, that it is only nama which knows conceptions or words? If he would really understand what nama is, he would be able to understand the true nature of the element that experiences an object.