user17327: I have read about

The Satipatthana Sutta, the Discourse on the Foundations of
  Mindfulness, is generally regarded as the canonical Buddhist text with
  the fullest instructions on the system of meditation unique to the Buddha's own dispensation. 

there is four types 

Cittanupassana
Vedananupassana
Dhammanupassana
Kayanupassana

https://www.accesstoinsight.org/lib/authors/soma/wayof.html
https://www.accesstoinsight.org/tipitaka/dn/dn.22.0.than.html
Can anyone give clarification in simple words?
I want some clarification on how to start and how to do it.

user16635: If I may, I'm going to use an analogy. If you think about a gymnast performing a routine, she must (to a certain extent) invoke all of these types of mindfulness:

She must have a clear mental image of how her body must 'be' at every point in the routine
She must have a clear sense of her body's posture, in all its parts and as a whole
She must have a clear grasp of sensations, because sensations orient her body to the surrounding world
She must have a clear emotional focus, so that a momentary rise or fall of mood doesn't throw her off stride

Let's call all of these things together her attitude: the conjoined physical, emotional, and mental posture that she needs to achieve to successfully complete the routine.
That kind of attitude is what the Buddha is pointing at: a conjoined physical, emotional, and mental posture that (if achieved) will free us of the attachments that pull us off our stride and cause us to falter. 

user16297: The best advice I can give anyone, beginner or not, is forget about MN 10 and DN 22 (the suttas people tend to default to as the definitive reference on the subject), and ignore what most of the so called experts are saying about mindfulness. Instead, read the first 10 suttas in SN 47, the satipatthana samyutta, carefully, and repeatedly. Those 10 suttas in SN 47, and you can rely on Thanissaro's excellent book, "right mindfulness" as the best reference manual on the topic, although there are a couple of issues I have it. But those two sources will give you a safe base to work from. 

user8157: The words Kayanupassana, Vedananupassana, Cittanupassana and 
Dhammanupassana mean being 'closely observant' of the body/breathing, feelings, mental states and realities.
These four objects of close observation occur naturally & automatically when the mind has been sufficiently developed in quietude, purity and freedom from craving.
Therefore, how to start and do it is simply by stopping craving & making the mind quiet.

user43: We have five senses (sight, smell, hearing, taste, and touch). Maybe few others like feeling the temperature and our orientation in space.
Plus we have the "inner eye" - with which we see our thoughts, memories, and emotions.
Everything that happens to us, always happens as some kind of combination of the above.
Satipatthana is when we see everything just like this: Whatever we see, beautiful or horrible - it is only a picture. Whatever we hear, either nice or something we hate - it is only sound. Whatever we think, either good or bad - it is only an association from memory. Whatever we feel - pleasant or painful - is just information from our body.
So we don't get too much hooked by whatever is happening. It is only picture and sound and associations. When we see it like this, it does not control us anymore. Then we can be free.
This is the point of satipatthana.

user295: One of the simplest renderings of the 4 Foundations of Mindfulness is:


And what, bhikshus, is right mindfulness?
Here, bhikshus, 
a monk dwells  exertive, clearly knowing, mindful, observing the body in the body, 
   removing covetousness and displeasure in the world;
a monk dwells exertive, clearly knowing, mindful, observing feelings in the feelings, 
   removing covetousness and displeasure in the world;
a monk dwells exertive, clearly knowing, mindful, observing the mind in the mind, 
   removing covetousness and displeasure in the world; 
a monk dwells exertive, clearly knowing, mindful, observing dharmas in the dharmas, 
   removing covetousness and displeasure in the world.
This, bhikshus, is called right mindfulness.



(Magga) Vibhaṅga Sutta similar passage in Sacca Vibhanga Sutta
"removing covetousness and displeasure in the world" means you are to be equanimous without getting attached to the pleasant or averse to the unpleasant. You have to see impermanence also to remove ignorance.

17327: <p>I have read about</p>

<blockquote>
  <p>The Satipatthana Sutta, the Discourse on the Foundations of
  Mindfulness, is generally regarded as the canonical Buddhist text with
  the fullest instructions on the system of meditation unique to the Buddha's own dispensation. </p>
</blockquote>

<p>there is four types </p>

<ol>
<li>Cittanupassana</li>
<li>Vedananupassana</li>
<li>Dhammanupassana</li>
<li>Kayanupassana</li>
</ol>

<p><a href="https://www.accesstoinsight.org/lib/authors/soma/wayof.html" rel="nofollow noreferrer">https://www.accesstoinsight.org/lib/authors/soma/wayof.html</a>
<a href="https://www.accesstoinsight.org/tipitaka/dn/dn.22.0.than.html" rel="nofollow noreferrer">https://www.accesstoinsight.org/tipitaka/dn/dn.22.0.than.html</a></p>

<p>Can anyone give clarification in simple words?
I want some clarification on how to start and how to do it.</p>
 16635: <p>If I may, I'm going to use an analogy. If you think about a gymnast performing a routine, she must (to a certain extent) invoke all of these types of mindfulness:</p>

<ul>
<li>She must have a clear mental image of how her body must 'be' at every point in the routine</li>
<li>She must have a clear sense of her body's posture, in all its parts and as a whole</li>
<li>She must have a clear grasp of sensations, because sensations orient her body to the surrounding world</li>
<li>She must have a clear emotional focus, so that a momentary rise or fall of mood doesn't throw her off stride</li>
</ul>

<p>Let's call all of these things together her <em>attitude</em>: the conjoined physical, emotional, and mental posture that she needs to achieve to successfully complete the routine.</p>

<p>That kind of <em>attitude</em> is what the Buddha is pointing at: a conjoined physical, emotional, and mental posture that (if achieved) will free us of the attachments that pull us off our stride and cause us to falter. </p>
 16297: <p>The best advice I can give anyone, beginner or not, is forget about MN 10 and DN 22 (the suttas people tend to default to as the definitive reference on the subject), and ignore what most of the so called experts are saying about mindfulness. Instead, read the first 10 suttas in SN 47, the satipatthana samyutta, carefully, and repeatedly. Those 10 suttas in SN 47, and you can rely on Thanissaro's excellent book, "right mindfulness" as the best reference manual on the topic, although there are a couple of issues I have it. But those two sources will give you a safe base to work from. </p>
 8157: <p>The words Kayanupassana, Vedananupassana, Cittanupassana and 
Dhammanupassana mean being 'closely observant' of the body/breathing, feelings, mental states and realities.</p>

<p>These four objects of close observation occur naturally &amp; automatically when the mind has been sufficiently developed in quietude, purity and freedom from craving.</p>

<p>Therefore, how to start and do it is simply by stopping craving &amp; making the mind quiet.</p>
 43: <p>We have five senses (sight, smell, hearing, taste, and touch). Maybe few others like feeling the temperature and our orientation in space.</p>

<p>Plus we have the "inner eye" - with which we see our thoughts, memories, and emotions.</p>

<p>Everything that happens to us, always happens as some kind of combination of the above.</p>

<p>Satipatthana is when we see everything just like this: Whatever we see, beautiful or horrible - it is only a picture. Whatever we hear, either nice or something we hate - it is only sound. Whatever we think, either good or bad - it is only an association from memory. Whatever we feel - pleasant or painful - is just information from our body.</p>

<p>So we don't get too much hooked by whatever is happening. It is only picture and sound and associations. When we see it like this, it does not control us anymore. Then we can be free.</p>

<p>This is the point of satipatthana.</p>
 295: <p>One of the simplest renderings of the 4 Foundations of Mindfulness is:</p>

<blockquote>
  <blockquote>
<pre><code>And what, bhikshus, is right mindfulness?
Here, bhikshus, 
a monk dwells  exertive, clearly knowing, mindful, observing the body in the body, 
   removing covetousness and displeasure in the world;
a monk dwells exertive, clearly knowing, mindful, observing feelings in the feelings, 
   removing covetousness and displeasure in the world;
a monk dwells exertive, clearly knowing, mindful, observing the mind in the mind, 
   removing covetousness and displeasure in the world; 
a monk dwells exertive, clearly knowing, mindful, observing dharmas in the dharmas, 
   removing covetousness and displeasure in the world.
This, bhikshus, is called right mindfulness.
</code></pre>
  </blockquote>
</blockquote>

<p><a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/14.5-Magga-Vibhanga-S-s45.8-piya.pdf" rel="nofollow noreferrer">(Magga) Vibhaṅga Sutta</a> similar passage in <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/11.11-Sacca-Vibhanga-S-m141-piya.pdf" rel="nofollow noreferrer">Sacca Vibhanga Sutta</a></p>

<p>"removing covetousness and displeasure in the world" means you are to be equanimous without getting attached to the pleasant or averse to the unpleasant. You have to see impermanence also to remove ignorance.</p>
