Bhonto!
I would like to know how to practise Dhammānupassanā in detail. Could you please elaborate on that?
Thanks in advance.
May you live healthy and happy always! 
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I observe that my life is not always filled with “contentment, good will, right mindfulness, and right immersion”. And then I investigate.
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Greetings @SakabhakkhiSena
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Mindful and self-aware, Observe which of the “five hindrances” are present or not present.
Observe how the hindrances become impermanent and gets replaced by the “seven factors of enlightenment”
Observe and investigate the seven enlightenment factors in terms of the four noble truths.
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When I find myself experiencing unhappiness, I remind myself that those mental states are impermanent, and that they arise in dependence upon conditions. This helps me to be more equanimous in the face of unpleasant vedanas, and often leads to my mood changing quite quickly.
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I am still struggle to differentiate between Dhammanupassana and Cittanupassana.
Having said that I contemplate on Buddha Dhamma.
Contemplation on mental objects.
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I establish my mindfulness on the breath and after some time in calm, I systematically contemplate the 5 hindrances, 5 aggregates, 6 sense spheres, seven factors of enlightenment and the 4 noble truths, firstly be memorizing them and then analysing them.
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I’m not sure whether this falls under Dhammanupassana but I investigate whether my reaction to situations are based on desire or ill will and what’s the ignorance governing that (based on 5 khandas). The moment I truly see it, it disappears. Being 100% honest and open about your yucky mental states help. 
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This might be slightly different from the text but
- Five hindrances and overcoming them (preparation for samatha; right view is required to overcome doubts about atta, and insight)
- mindfulness of sense bases, overcoming their defilements (as an insight process)
- seeing the aggregates (within that same process of perception-insight)
- giving rise to seven factors of enlightenment (samatha)
- realising the four noble truths (five aggregates are suffering, cause of ‘arising’, cessation of the DO/Nibbana), and the path to cessation, the Noble Eightfold Path). Insight.
This contains the meditative elements of the Noble Eightfold Path. Dhammanuapssana could be said to be some thing to be practiced after one becomes familiar and able to be equanimous of the previous three objects of mindfulness: body, vedana and mind through mindfulness of breath, for example.
I realise that the satipatthana isn’t always described in this manner.
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I listen to DN33 frequently, yet my mind always wanders.
It wanders in a “good way” considering the implications of DN33. But when an awareness of being distracted arises, I “quickly measure the gap” back to the point of distraction. During that gap, I would have turned off my ears because of the distraction. So I simply ask myself where I was when I was last actively listening to DN33. It could be ten steps or ten houses ago, etc.
This “measuring the gap” helps to understand the delight that triggered the distraction. Often, the distraction itself has unravelled the delight, so there’s nothing further to do. But other times, the distraction is repeated day after day, and action outside meditation is required for further study.
These heavier distractions always bubble up when walking with DN33, and I usually have questions to be answered. One day it was “What are the Gods of the Thirty-Three?” Looking these up in the suttas eliminates the distraction on subsequent meditations.
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Well said. A little self-metta and acceptance goes a long way with this in my experience.
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I think there’s quite a lot of overlap. It’s like different ways of observing the same stuff.
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Furthermore, a monastic meditates by observing an aspect of the principles with respect to the six internal and external sense fields. SuttaCentral
“So long, bhikkhus, as beings have not directly known as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these six internal sense bases, they have not escaped from this world .” SuttaCentral
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