While talking, walking, raising a hand, moving to perform any task, it is not vipaka-citta that sees, hears, smells, tastes, or knows body sense contact, but the javana-citta, which are paccaya for the rupa to move with kusala- or akusala-citta.  Thus the citta that can perform kamma is not the vipaka-citta.  While having a meal, the citta that sees is a vipaka-citta, the citta that is pleased with the food is a lobha-mula-citta.  The citta that is not pleased with the nourishment is a dosa-mula-citta.  The citta that tastes the sweetness or the sourness is the vipaka-citta.  The citta that make the rupa move to serve or chew and swallow the food with pleasure are lobha-mula-citta.  The sati is able to arise and be mindful of each kind of citta as it really is.  Therefore it is not to flee lobha, but to know lobha as it really is, and so one can abandon it.  From birth there normally are paccaya for lobha to arise each day.  While working in any profession, generally it is with lobha.  Each day so much lobha arises.  But when one sees the beneficence of kusala-citta, there would be paccaya for kusala-citta to arise.  While having a meal, when the lobha-javana-vithi has arisen and fallen away, the following javana-vithi would be kusala by being aware of the characteristics of citta that is pleased with the food.  Or sati might arise to be mindful of the characteristics of rupa-dhamma that are soft or hard, cold or hot, tense or moving, or a sour, sweet, or salty taste that is appearing.

 Developing sati-patthana would allow us to know the reality of citta even when there are no physical or verbal actions, for example sati can be mindful that the citta that sees is not the one that is pleased with what is appearing.