Is there a link between the Four Satipathana and the four stages of Nibbana?

[SarathW]

Is there a link between the Four Satipathana and the four stages of Nibbana?
I just wonder if the above is the case.
I can't recall reading any Sutta to support my case.
My thoughts are as follows:
Contemplation on body = Sotapanna
Contemplation on feeling = Sakdhagami
Contemplation on mind = Anagami
Contemplation on Dhamma = Arahant

[Bhikkhu Pesala]

No. To attain The Higher Paths and Fruitions the meditators should continue to contemplate the four foundations of mindfulness, as they did to attain the first path.

[santa100]

Is there a link between the Four Satipathana and the four stages of Nibbana?
I just wonder if the above is the case.
I can't recall reading any Sutta to support my case.
My thoughts are as follows:
Contemplation on body = Sotapanna
Contemplation on feeling = Sakdhagami
Contemplation on mind = Anagami
Contemplation on Dhamma = Arahant

Not sure that's the case. More like all Four aspects have been penetrated by the Four Fruits, but with different depths. An analogy for example, for Sotapanna it might only be skin-deep, muscle-deep for Sakadhagami, bone-deep for Anagami, and bone-marrow-deep for Arahant.

[SarathW]

Is there a link between the Four Satipathana and the four stages of Nibbana?
I just wonder if the above is the case.
I can't recall reading any Sutta to support my case.
My thoughts are as follows:
Contemplation on body = Sotapanna
Contemplation on feeling = Sakdhagami
Contemplation on mind = Anagami
Contemplation on Dhamma = Arahant

Not sure that's the case. More like all Four aspects have been penetrated by the Four Fruits, but with different depths. An analogy for example, for Sotapanna it might only be skin-deep, muscle-deep for Sakadhagami, bone-deep for Anagami, and bone-marrow-deep for Arahant.

Agree.
That is my line of thinking.
For instance, Kayanupassana helps you to eliminate self-view. (Sotapanna)
However, his experience with others (feeling, mind, Dhamma) could be weaker.
As you said perhaps it is not one to one relationship but the strength.

[SarathW]

No. To attain The Higher Paths and Fruitions the meditators should continue to contemplate the four foundations of mindfulness, as they did to attain the first path.

[SarathW]

Very learned Sri Lankan monk Haslaka Seelawimala said it is possible to analyze four Satipathana in terms of the four stages of enlightenment.
He also said it is possible to practice the four Satipathana at once.
He said generally the first limb of Satipathana (Kayanupassana) is covered in the Anapanasati Sutta.
However Anapanasati Sutta covers all Satipathana. He uses this as a support for his claim.
The video is in Sinhalese and was produced only as a support for my post.

[Gwi II]

Very learned Sri Lankan monk Haslaka Seelawimala said it is possible to analyze four Satipathana in terms of the four stages of enlightenment.
He also said it is possible to practice the four Satipathana at once.
He said generally the first limb of Satipathana (Kayanupassana) is covered in the Anapanasati Sutta.
However Anapanasati Sutta covers all Satipathana. He uses this as a support for his claim.
The video is in Sinhalese and was produced only as a support for my post.

In MN 148, the attainment of Sakadāgāmī
focuses on "(1) vedanā and (2) taṇhā".

Six senses from six perspectives (read MN 148):
1. The first to fourth groups relate to the
attainment of Sotāpanno,
2. The fifth group (vedanā) and sixth group (taṇhā) are
associated with the fourth and fifth fetters (weakened)
so that these r the starting "points" of attaining Sakadāgāmī.

It then proceeds to liberation from the three
kinds of feelings which lead to Anāgāmī or Arahat.

In MN 10, it is explained that if the Satipaṭṭhānas are
developed, the "culmination" = Anāgāmī or arahat.

Need at least one jhāna to reach Anāgāmī
(Contemplation on citto ["mind" enters jhāna]).

Your statement is an "analysis", which refers to Bhante
(in the video you shared). His statement is very nice,
And your statement in the case of "analysis".

[form]

No. No correlation in such an assumption at all.