Question : How should we practice in the right way satipatthana, and in particular Mindfulness of Body?

Answer : There are six doors of the eyes, ears, nose, tongue, bodysense and mind. The objects presenting themselves through these six doors constitute the "world" which appears to us; in fact there are six worlds appearing to the six doors. If there were not those six worlds we would not experience anything. At this moment there is seeing, but one may not know seeing as it is: only a type of reality, a kind of experience, different from thinking or hearing. What appears through the eyes is visible object, and this is different from sound. The person who realizes the truth at the moment of seeing, hearing, smelling, tasting, experiencing tangible object or thinking, will not have any doubts about the four Applications of Mindfulness: Mindfulness of Body, of Feeling, of Citta and of Dhammas. There may be doubts about the names of the four Applications of Mindfulness, about concepts, but not about realities. The person who realizes the truth knows that there are realities of the body, rupas, which are appearing time and again. The rupas appearing all over the body, from head to toes, are dhammas, realities. Citta can experience the reality which appears through the bodysense when the body is touched. It is difficult to eliminate the wrong remembrance of self. when the rupa which is cold impinges on a certain part of the body, it falls away immediately, but it is difficult to realize this. There is still remembrance of, "It is I who is sitting", there is still remembrance of arms, legs, head, of the body as a whole.

The wrong view of self has not been eradicated. The Buddha explained that, when sati arises and is aware of the characteristic of the reality which is appearing, one at a time, through the bodysense, there is at such a moment the Application of the Mindfulness of the Body. The Four Applications of Mindfulness are not something else but mindfulness of what appears through the eyes, the ears, the nose, the tongue, the bodysense or the mind. People should not select the object of mindfulness, because then there is clinging to an idea of self who can select such an object. Nobody can direct sati to a particular object, it is sati itself which is aware of such or such object. Sati can be aware of what appears through the eyes or of seeing at this moment when there is seeing. At such a moment there is not Mindfulness of Body.

There can be Mindfulness of Dhammas or Mindfulness of Citta, depending on conditions. There is no method which tells one to do particular things in order to have Mindfulness of Body, of Feeling, of Citta or of Dhammas. There is no method at all to be followed. The only way to develop satipatthana is to gradually understand the realities which are appearing. Sati can be aware of whatever reality is appearing. For example, when there is seeing, there may be awareness of feeling. When there is awareness of the characteristic of feeling, there is at that moment not Mindfulness of Body or Mindfulness of Citta. The Pali term used in this context is vedananupassana satipatthana, meaning: consideration or observation of feeling. This shows that panna develops by being mindful, by considering the characteristics of realities. If people never are aware of the characteristic of feeling, they will continue to take feeing for self.