How do I practise meditation according to the Satipatthana Sutta?

The Satipatthana Sutta begins in the following manner: > *"And how does a monk remain focused on the body in & of itself?* > > *"There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — sits down folding his > legs crosswise, holding his body erect and setting mindfulness to the > fore [lit: the front of the chest]. Always mindful, he breathes in; > mindful he breathes out.* > > *"Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' Or > breathing in short, he discerns, 'I am breathing in short'; or > breathing out short, he discerns, 'I am breathing out short.' He > trains himself, 'I will breathe in sensitive to the entire body.' He > trains himself, 'I will breathe out sensitive to the entire body.' He > trains himself, 'I will breathe in calming bodily fabrication.' He > trains himself, 'I will breathe out calming bodily fabrication.' Just > as a skilled turner or his apprentice, when making a long turn, > discerns, 'I am making a long turn,' or when making a short turn > discerns, 'I am making a short turn'; in the same way the monk, when > breathing in long, discerns, 'I am breathing in long'; or breathing > out long, he discerns, 'I am breathing out long' ... He trains > himself, 'I will breathe in calming bodily fabrication.' He trains > himself, 'I will breathe out calming bodily fabrication.'* Later, the Satipatthana Sutta says: > *And how does a monk remain focused on the mind in & of itself? There is the case where a monk, when the mind has passion, discerns that the > mind has passion. When the mind is without passion, he discerns that > the mind is without passion. When the mind has aversion, he discerns > that the mind has aversion. When the mind is without aversion, he > discerns that the mind is without aversion. When the mind has > delusion, he discerns that the mind has delusion. When the mind is > without delusion, he discerns that the mind is without delusion.* > > *"When the mind is constricted, he discerns that the mind is constricted. When the mind is scattered, he discerns that the mind is > scattered. When the mind is enlarged, he discerns that the mind is > enlarged. When the mind is not enlarged, he discerns that the mind is > not enlarged. When the mind is surpassed, he discerns that the mind is > surpassed. When the mind is unsurpassed, he discerns that the mind is > unsurpassed. When the mind is concentrated, he discerns that the mind > is concentrated. When the mind is not concentrated, he discerns that > the mind is not concentrated. When the mind is released, he discerns > that the mind is released. When the mind is not released, he discerns > that the mind is not released.* Then later, again, the Satipatthana Sutta says: > *"And how does a monk remain focused on mental qualities in & of themselves?* > > *"There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. And how does > a monk remain focused on mental qualities in & of themselves with > reference to the five hindrances? There is the case where, there being > sensual desire present within, a monk discerns that 'There is sensual > desire present within me.' Or, there being no sensual desire present > within, he discerns that 'There is no sensual desire present within > me.' He discerns how there is the arising of unarisen sensual desire. > And he discerns how there is the abandoning of sensual desire once it > has arisen. And he discerns how there is no future arising of sensual > desire that has been abandoned. (The same formula is repeated for the > remaining hindrances: ill will, sloth & drowsiness, restlessness & > anxiety, and uncertainty* Now the problem I have with practising according to the Satipatthana Sutta is when I practise the first part (*remain focused on the body in & of itself*) there are no mental defilements and no five hindrances to observe. Therefore, how can practise everything said in the Satipatthana Sutta when the mind has no hindrances if I practise the first body section very well?