Dear Lal,
There are no “two types” of paths, nor are they competing methods. Your question presents a false dichotomy, one that the Buddha himself explicitly resolves in the exact same Sutta we are discussing.
The Anapanasati Sutta (MN 118) clearly explains that Anapanasati is the specific meditative technique used to fulfill the broader framework of Satipatthana. They are not a redundant repetition; one is the practical application of the other.
As the Buddha explicitly details in MN 118:
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When a practitioner fulfills the 1st tetrad of Anapanasati (steps 1-4), they fulfill Kāyānupassanā (contemplation of the body).
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When they fulfill the 2nd tetrad (steps 5-8), they fulfill Vedanānupassanā (contemplation of feelings).
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When they fulfill the 3rd tetrad (steps 9-12), they fulfill Cittānupassanā (contemplation of the mind).
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When they fulfill the 4th tetrad (steps 13-16), they fulfill Dhammānupassanā (contemplation of phenomena).
In short: Satipatthana is the overarching structural framework, and Anapanasati is the comprehensive meditative vehicle that drives the practitioner through that entire framework. Practicing all 16 steps of Anapanasati is the practice of the four foundations of Satipatthana.
So, once again, I have directly answered your doctrinal question using the historically verifiable words of the Tipitaka.
However, I noticed that you completely ignored the critical methodological question I asked in my previous post. I will reiterate it, as it is the absolute foundation of any intellectually honest debate.
You explicitly admitted that your “phonetic unpacking” method has no objective criterion of falsifiability (“There is no such thing”), and that it relies purely on your subjective understanding of Pali sounds.
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If your method by definition cannot be independently tested or proven wrong, how does the “Pure Dhamma” system structurally differ from an unfalsifiable theological system or personal mysticism?
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If we are to discuss the Dhamma as an observable, objective truth (ehipassiko), we must have a shared epistemology that does not rely exclusively on one person’s untestable, subjective redefinitions. On what objective grounds should an independent seeker accept your specific phonetic interpretations over the historically verified record?
I look forward to your explanation on this specific methodological point, rather than another doctrinal quiz.
With respect,
Nibbid83