[quote=“llt, post:8, topic:3195”]
I don’t have any confidence that MN 118 is necessarily an important sūtra…EA 17.1 is more appropriately a parallel for MN 62)…[/quote]
I think what is important is not MN 118 itself but its structure, the same being found in SN 54.13.
I do gain an impression, rightly or wrongly, that many suttas in the MN are ‘dressed up’, which may include the introduction to MN 118. This is possibly because they were designed to stand out in the MN, similar to how MN 10 was probably designed to standout in the MN. It is notable how both MN 10 and MN 118 are paired with suttas about Right View (MN 9 & MN 117).
Returning to MN 118 & SN 54.13, what distinguishes them and (to me) makes them more important than MN 62, for example, is the small commentaries found within them, such as:
Kāyesu kāyaññatarāhaṃ bhikkhave, evaṃ vadāmī: yadidaṃ assāsapassāsā.
I tell you that this — the in-&-out breath — is classed as a body [group] among bodies [groups]…
Vedanāsu vedanaññatarāhaṃ bhikkhave, evaṃ vadāmi: yadidaṃ assāsapassāsānaṃ sādhukaṃ manasikāraṃ.
I tell you that this — [from] close attention to in-&-out breaths — is a certain feeling among feelings
Nāhaṃ bhikkhave, muṭṭhassatissa asampajānassa ānāpānasatibhāvanaṃ vadāmi
I don’t say that there is mindfulness of in-&-out breathing in one of confused mindfulness and no alertness…
So yaṃ taṃ abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti.
He who sees clearly with discernment the abandoning of greed & distress is one who oversees with equanimity…
From my own personal interpretation (having not heard the following views from others, apart from the 1st), these commentaries provide insight & explanation of the respective satipatthana.
For example, breathing being a ‘kaya’ among other ‘kaya’ supports a translation of ‘sabba-kaya’ in stage 3 of ‘all-kaya’ rather than ‘the whole body [of the breath]’. Since the breath is a kaya, the physical body is a kaya & the mind is a kaya, the translation of ‘sabba-kaya’ as ‘experiencing all kaya’ leads to an interpretation that stage 3 is about experiencing a three-way conditioning relationship (idappaccayata-paticcasamuppado) between the mind, the breath & the physical body (rather than a mere concentration exercise of knowing the beginning, middle & end of the breath).
My interpretation of the small commentary about the 3rd satipatthana is the citta is observed with concentration in a profound way (rather than the common view that the 3rd satipatthana is practised whenever any kind of mental state, such as a hindrance, is experienced).
Then of course there is the excellent explanation about how not only each factor of enlightenment (bojjhanga ) forms the foundation for the next, but there is also the important explanation about how each well practised bojjhana is supported by seclusion (viveka)… dispassion (viraga)… cessation (nirodha), resulting in relinquishment (vossagga).
In SN 48.10, for example, it is said jhana is developed by making vossagga the object.
While MN 62 has the excellent introduction on the elements (dhatu), in my opinion, in respect to explaining the practise of anapanasati, MN 118 & SN 54.13 are more complete.