Of course, if the contemplations given in the Satipaṭṭhāna Sutta are practised correctly, this will deepen understanding of anattā, but the commentarial text you've provided does not support Khun Sujin's statement.
Khun Sujin's statement does not concur with Buddha's instructions below on how to contemplate cattāro satipaṭṭhānaso there cannot be even the begining of satipatthana...unless one has basic correct intellectual understanding of anatta.
Satipaṭṭhāna is generally translated as 'foundation, base or establishment of mindfulness'. However, to my understanding, Khun Sujin uses the term satipaṭṭhāna in an idiosyncratic way to denote spontaneous mindfulness which knows the characteristic of an object. It is unlikely that even the commentaries support this usage.And how, monks, does a monk fare along contemplating the body in the body? Herein, monks, a monk who is forest-gone or gone to the root of a tree or gone to an empty place, sits down cross-legged, holding his back erect, arousing mindfulness in front of him. Mindful he breathes in, mindful he breathes out............
And how, monks, does a monk fare along contemplating the feelings in the feelings? Herein, monks, while he is experiencing a pleasant feeling he comprehends: ‘I am experiencing a pleasant feeling'.......
And how, bhikkhus, does a bhikkhu abide contemplating mind as mind? Here a bhikkhu understands mind affected by lust as mind affected by lust.....
And how, bhikkhus, does a bhikkhu abide contemplating mind-objects as mind-objects? Here a bhikkhu abides contemplating mind-objects as mind-objects in terms of the five hindrances. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the five hindrances? Here, there being sensual desire in him, a bhikkhu understands: ‘There is sensual desire in me’...
https://suttacentral.net/mn10/en/horner
In the Satipaṭṭhāna Sutta, there are different contemplations which all result in direct knowledge and dispassion - as per the refrains
In this way, monks, he fares along contemplating the body in the body internally, or he fares along contemplating the body in the body externally, or he fares along contemplating the body in the body internally and externally; or he fares along contemplating origination-things in the body, or he fares along contemplating dissolution-things in the body, or he fares along contemplating origination-and-dissolution things in the body; or, thinking, ‘There is the body,’ his mindfulness is established precisely to the extent necessary just for knowledge, just for remembrance, and he fares along independently of and not grasping anything in the world.
* in each instance, subistute 'feelings/mind/mind-objects' for 'body'
https://suttacentral.net/mn10/en/horner