So, let's start with MN 119, set at Jeta's Grove in Anāthapiṇḍika’s park in Sāvatthī. While a group of bhikkhus are discussing how marvelous mindfulness of the body has been described, they are interrupted by none other than the Buddha himself, who, as usual, is curious about the current topic of discussion. After they tell him, he asks them how it is of great fruit and benefit and then goes into the meat of the sutta:
MN 119 wrote:And, bhikkhus, developed in what way, made much of in what way, is mindfulness of the body of much fruit, of much benefit? Here, bhikkhus, a bhikkhu, gone to the forest, or gone to the root of a tree, or gone to an empty hut sits down, having crossed his legs, with the intention of a straight back, having set up mindfulness in front. Quite mindfully he breathes in, quite mindfully he breathes out. Breathing in long, he understands, ‘I am breathing in long'. Breathing out long, he understands, ‘I am breathing out long'. Breathing in short, he understands, ‘I am breathing in short’. Breathing out short, he understands, ‘I am breathing out short’. He trains thus: ‘I will breathe in experiencing the whole body'. He trains thus: ‘I will breathe out experiencing the whole body'. He trains thus: ‘I will breathe in calming the bodily determinations'. He trains thus: ‘I will breathe out calming the bodily determinations'. For one dwelling in this way, vigilant, ardent, resolute, any memories-&-thoughts connected with home are abandoned. With the abandoning of these internally, the mind stands still, settles down, is unified, is composed. In this way, bhikkhus, a bhikkhu develops mindfulness of the body.
Furthermore, bhikkhus, a bhikkhu walking, understands: ‘I am walking'; or standing, he understands: ‘I am standing'; or sitting down, he understands: ‘I am sitting down'; or lying down, he understands: ‘I am lying down'. Or in whatever way his body is disposed, he understands this. For one dwelling in this way, vigilant, ardent, resolute, any memories-&- thoughts connected with home are abandoned. With the abandoning of these internally, the mind stands still, settles down, is unified, is composed. In this way, too, bhikkhus, a bhikkhu develops mindfulness of the body.
Furthermore, bhikkhus, a bhikkhu going forward, going back, is one who acts with awareness; looking forward, looking back, he is one who acts with awareness; bending, stretching, he is one who acts with awareness; taking his bowl and robe, he is one who acts with awareness; eating, drinking, consuming, tasting, he is one who acts with awareness; walking, standing, sitting down, sleeping, waking, speaking, being silent, he is one who acts with awareness. For one dwelling in this way, vigilant, ardent, resolute, any memories-&-thoughts connected with home are abandoned. With the abandoning of these internally, the mind stands still, settles down, is unified, is composed. In this way, too, bhikkhus, a bhikkhu develops mindfulness of the body.
- Trans. Ven. Akiñcano
So, how does this differ from MN 10? Well, for starters, MN 10 begins with a different question than MN 119.
MN 10:
And how, bhikkhus, does a bhikkhu abide contemplating the body as a body? Here, bhikkhus, a bhikkhu, gone to the forest, or gone to the root of a tree, or gone to an empty hut sits down, having crossed his legs, with the intention of a straight back, having set up mindfulness in front. Quite mindfully he breathes in...
MN 119:
And, bhikkhus, developed in what way, made much of in what way, is mindfulness of the body of much fruit, of much benefit? Here, bhikkhus, a bhikkhu, gone to the forest, or gone to the root of a tree, or gone to an empty hut sits down, having crossed his legs, with the intention of a straight back, having set up mindfulness in front. Quite mindfully he breathes in...
Having posed different questions, it is understandable why the descriptions end differently. (Note: the abandonment in MN 119 is “internally” only, leading to the mind being brought together and composed, while the internal/external of MN 10 is a matter of
knowing the body from a certain POV. For internal/external descriptions see
Thag 2.26 and
Thig 5.4)
In MN 119:
"For one dwelling in this way, vigilant, ardent, resolute, any memories-&-thoughts connected with home are abandoned. With the abandoning of these internally, the mind stands still, settles down, is unified, is composed. In this way, too, bhikkhus, a bhikkhu develops mindfulness of the body".
- Trans. Ven. Bodhi
...while MN 10:
"In this way he abides contemplating a body in a body internally, or he abides contemplating a body in a body externally, or he abides contemplating a body in a body both internally and externally. Or else he abides contemplating in the body its nature of arising, or he abides contemplating in the body its nature of vanishing, or he abides contemplating in the body its nature of arising and vanishing. Or else mindfulness that "there is a body" is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating a body as a body."
-Trans. Ven. Bodhi
Taking this comparison into consideration, I'm seeing a clear difference between mindfulness of the body proper and the "body in body" contemplation. While the former seems to be the constant between the two, the "body in body" is purely for the gain of knowledge. And I think we will see it lacks the versatility of
kāyagatāsati. Not that it is less important, but it is dedicated to one goal: mindfulness that "there is body" to that necessary extent.
Let's see if this comes through any clearer as we go through the unattractive, elements and cemetery contemplations as they appear in MN 10/119 and also MN 62 (in a different way). This portion may seem tedious, but I want the difference noted above to be clear. First, we will do the unattractive and cemetery contemplations in both MN 10 and 119, and then look at elements in MN 10/119/62.
The unattractive:
MN 10 wrote: And again, monks, a monk reflects on precisely this body itself, encased in skin and full of various impurities, from the soles of the feet up and from the crown of the head down, that: ‘There is connected with this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, membranes, spleen, lungs, intestines, mesentery, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, serum, saliva, mucus, synovic fluid, urine.’
Monks, it is like a double-mouthed provision bag that is full of various kinds of grain such as hill-paddy, paddy, kidney beans, peas, sesamum, rice; and a keen-eyed man, pouring them out, were to reflect: ‘That's hill-paddy, that's paddy, that's kidney beans, that's peas, that's sesamum, that's rice.’
Even so, monks, does a monk reflect on precisely this body itself, encased in skin and full of various impurities, from the soles of the feet up and from the crown of the head down, that: ‘There is connected with this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, membranes, spleen, lungs, intestines, mesentery, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, serum, saliva, mucus, synovic fluid, urine.’
Thus 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. It is thus too, monks, that a monk fares along contemplating the body in the body.
-Trans. IB Horner
MN 119 wrote:And again, monks, a monk reflects precisely on this body itself, encased in skin... While he is thus diligent, ardent, self-resolute, those memories and aspirations that are worldly are got rid of; by getting rid of them the mind itself is inwardly settled, calmed, focused, concentrated. Thus, monks, does a monk develop mindfulness of body.
-Trans. IB Horner
Note the difference as previously discussed. In MN 119 the intent is focused on leaving the world behind and bring the mind together, while MN 10 is understanding, "There is body", to that necessary extent for knowledge. Using the lens from the OP, let's see what we have here. First, are there any indications that things are being set in the proper order? Is the unattractive being given the priority as the nature of the body to understood? I think so. By putting that aspect first, the worldly is gotten rid of, i.e., the worldly doesn't have the priority. The mindfulness is not muddled as per SN 35.95.
Cemetery:
MN 10 wrote:And again, monks, as a monk might see a body thrown aside in a cemetery, dead for one day or for two days or for three days, swollen, discoloured, decomposing; he focuses on this body itself, thinking: ‘This body, too, is of a similar nature a similar constitution, it has not got past that (state of things).’ Thus 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. It is thus too, monks, that a monk fares along contemplating the body in the body.
And again, monks, a monk might see a body thrown aside in a cemetery, and being devoured by crows or ravens or vultures or wild dogs or jackals or by various small creatures; he focuses on this body itself, thinking: ‘This body too is of a similar nature a similar constitution, it has not got past that (state of things).’ Thus he fares along...anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.
And again, monks, as a monk might see a body thrown aside in a cemetery a skeleton with (some) flesh and blood, sinew-bound; he focuses on this body itself, thinking: ‘This body too is of a similar nature a similar constitution, it has not got past that (state of things).’ Thus he fares along...anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.
And again, monks, as a monk might see a body thrown aside in a cemetery fleshless but blood-bespattered, sinew-bound; he focuses on this body itself, thinking: ‘This body too is of a similar nature a similar constitution, it has not got past that (state of things).’Thus he fares along...anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.
And again, monks, as a monk might see a body thrown aside in a cemetery without flesh and blood, sinew-bound; he focuses on this body itself, thinking: ‘This body too is of a similar nature a similar constitution, it has not got past that (state of things).’Thus he fares along...anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.
And again, monks, as a monk might see a body thrown aside in a cemetery the bones scattered here and there, no longer held together: here a bone of the hand, there a foot-bone, here a leg-bone, there a rib, here a hip-bone, there a back-bone, here the skull; he focuses on this body itself, thinking: ‘This body too is of a similar nature a similar constitution, it has not got past that (state of things).’ Thus he fares along...anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.
And again, monks, a monk might see a body thrown aside in a cemetery: the bones white and something like sea-shells a heap of dried up bones more than a year old, he focuses on this body itself, thinking: ‘This body too is of a similar nature a similar constitution, it has not got past that (state of things).’ Thus he fares along...anything in the world. It is thus too, monks, that a monk fares along contemplating the body in the body.
And again, monks, a monk might see a body thrown aside in a cemetery: the bones gone rotten and reduced to powder; he focuses on this body itself, thinking: ‘This body, too, is of a similar nature a similar constitution, it has not got past that (state of things).’ Thus 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. It is thus too, monks, that a monk fares along contemplating the body in the body.
-Trans. IB Horner
MN 119 wrote:And again, monks, it is as if a monk might see, thrown aside in a cemetery a body that had been dead for one day or for two days or for three days, swollen, discoloured, decomposing; so he focuses on this body itself, thinking: ‘This body too is of a similar nature, a similar constitution, it has not got past that (state of things).’ While he is thus diligent, ardent, self-resolute … Thus too, monks, does a monk develop mindfulness of body.
And again, monks, it is as if a monk might see thrown aside in a cemetery a body which was being devoured by crows or ravens or vultures or wild dogs or jackals or by various small creatures; so he focusses on this body itself, thinking: ‘This body too is of a similar nature, a similar constitution, it has not got past that (state of things).’ While he is thus diligent, ardent, self-resolute … Thus too, monks, does a monk develop mindfulness of body.
And again, monks, it is as if a monk might see thrown aside in a cemetery a body which was a skeleton but with (some) flesh and blood, sinew-bound … a skeleton, which was fleshless but blood-bespattered, sinew-bound … a skeleton which was without flesh or blood, sinew-bound; or the bones scattered here and there, no longer held together: here a bone of the hand, there a foot-bone, here a leg-bone, there a rib, here a hip-bone, there a back-bone, here the skull; so he focusses on this body itself, thinking: ‘This body too is of a similar nature, a similar constitution, it has not got past this (state of things).’ While he is thus diligent, ardent, self-resolute … Thus too, monks, does a monk develop mindfulness of body.
And again, monks, it is as if a monk might see thrown aside in a cemetery a body the bones of which were white and something like sea-shells … a heap of dried up bones more than a year old .. the bones gone rotten and reduced to powder; so he focusses on this body itself, thinking: ‘This body too is of a similar nature, a similar constitution, it has not got past this (state of things).’ While he is thus diligent, ardent, self-resolute, those memories and aspirations that are worldly are got rid of; by getting rid of them the mind is inwardly settled, calmed, focused, concentrated. Thus too, monks, does a monk develop mindfulness of body.
- Trans. IB Horner
What I find interesting about the cemetery contemplations is the comparison of the current body to the various stages of the dead body. In MN 10 it is used for the knowledge only and MN 119 for that leaving behind of the worldly upon which the mind is brought together. So again, I am seeing indications of that the cemetery contemplation accords with the lens.
Elements:
MN 10 wrote:"Again, bhikkhus, a bhikkhu reviews this same body, however it is placed, however disposed, by way of elements thus: 'In this body there is the earth element, the water element, the fire element and the air element.' Just as though a skilled butcher or his apprentice has killed a cow and was seated at the crossroads with it cut up into pieces; so too, a bhikkhu reviews this same body...by way of elements thus: 'In this body there are the earth element, the water element, the fire element and the air element.
"In this way he abides contemplating a body in a body internally, or he abides contemplating a body in a body externally, or he abides contemplating a body in a body both internally and externally. Or else he abides contemplating in the body its nature of arising, or he abides contemplating in the body its nature of vanishing, or he abides contemplating in the body its nature of arising and vanishing. Or else mindfulness that "there is a body" is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating a body as a body."
-Trans Bhikkhu Bodhi
MN 119 wrote:"Again, bhikkhus, a bhikkhu reviews this same body, however it is placed, however disposed, by way of elements thus: 'In this body there is the earth element, the water element, the fire element and the air element.'
...
As he abides thus diligent, ardent, and resolute, his memories and intentions connected with the household life are abandoned; with their abandoning his mind becomes steadied internally, quieted, brought to singleness, and concentrated. That is how a bhikkhu develops mindfulness of the body.
-Trans. Bhikkhu Bodhi
At risk of being redundant here, I just want to stress that the setup in MN 10 and 119 is the same, but it is what is done with it that differs. Again, on the basis of mindfulness of the body, there is a further look into that fundamental nature (here as elements), and that nature is prioritized to the extent that memories and intentions of the worldly life are abandoned.
Let's move on to MN 62 (and away from MN 119 for bit), which is about developing mindfulness of breathing, which we've seen is a type of mindfulness of the body, or rather, it is a type of mindfulness that partakes in knowledge about the body. What is interesting about MN 62 is that when Rāhula asks about how mindfulness of breathing is very fruitful and beneficial, the Buddha starts by describing elements. The insight here is completely different from what we find in MN 10 and 119. Here, the reflection is far more direct: "'This is not mine, I am not this, this is not myself'":
“Rāhula, the interior earth element is said to be anything hard, solid, and appropriated that’s internal, pertaining to an individual. This includes: head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, or anything else hard, solid, and appropriated that’s internal, pertaining to an individual. This is called the interior earth element. The interior earth element and the exterior earth element are just the earth element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you reject the earth element, detaching the mind from the earth element.
And what is the water element? The water element may be interior or exterior. And what is the interior water element? Anything that’s water, watery, and appropriated that’s internal, pertaining to an individual. This includes: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else that’s water, watery, and appropriated that’s internal, pertaining to an individual. This is called the interior water element. The interior water element and the exterior water element are just the water element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you reject the water element, detaching the mind from the water element.
And what is the fire element? The fire element may be interior or exterior. And what is the interior fire element? Anything that’s fire, fiery, and appropriated that’s internal, pertaining to an individual. This includes: that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink, or anything else that’s fire, fiery, and appropriated that’s internal, pertaining to an individual. This is called the interior fire element. The interior fire element and the exterior fire element are just the fire element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you reject the fire element, detaching the mind from the fire element.
And what is the air element? The air element may be interior or exterior. And what is the interior air element? Anything that’s wind, windy, and appropriated that’s internal, pertaining to an individual. This includes: winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths, or anything else that’s air, airy, and appropriated that’s internal, pertaining to an individual. This is called the interior air element. The interior air element and the exterior air element are just the air element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you reject the air element, detaching the mind from the air element.
And what is the space element? The space element may be interior or exterior. And what is the interior space element? Anything that’s space, spacious, and appropriated that’s internal, pertaining to an individual. This includes: the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions. This is called the interior space element. The interior space element and the exterior space element are just the space element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you reject the space element, detaching the mind from the space element.
Rāhula, meditate like the earth. For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind. Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. In the same way, meditate like the earth. For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind.
Meditate like water. For when you meditate like water, pleasant and unpleasant contacts will not occupy your mind. Suppose they were to wash both clean and unclean things in the water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. In the same way, meditate like water. For when you meditate like water, pleasant and unpleasant contacts will not occupy your mind.
Meditate like fire. For when you meditate like fire, pleasant and unpleasant contacts will not occupy your mind. Suppose a fire were to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. In the same way, meditate like fire. For when you meditate like fire, pleasant and unpleasant contacts will not occupy your mind.
Meditate like wind. For when you meditate like wind, pleasant and unpleasant contacts will not occupy your mind. Suppose the wind were to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. In the same way, meditate like the wind. For when you meditate like wind, pleasant and unpleasant contacts will not occupy your mind.
Meditate like space. For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind. Just as space is not established anywhere, in the same way, meditate like space. For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind.
Meditate on love. For when you meditate on love any ill will will be given up.
Meditate on compassion. For when you meditate on compassion any cruelty will be given up.
Meditate on rejoicing. For when you meditate on rejoicing any discontent will be given up.
Meditate on equanimity. For when you meditate on equanimity any repulsion will be given up.
Meditate on ugliness. For when you meditate on ugliness any lust will be given up.
Meditate on impermanence. For when you meditate on impermanence any conceit ‘I am’ will be given up.
Develop mindfulness of breathing. When mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?
- Trans. Ven. Sujato
Before we look at MN 118, I just want to point out that all of the above is setup prior to ānāpānassati. As I read it, MN 62 is instructing how meditating on a certain aspect will prevent something else from taking priority. For the elements, mediating "like" them will prevent "pleasant and unpleasant contacts" from occupying the mind. I see this as keeping the perception from twisting and mindfulness from being muddled.
MN 118 wrote:“Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out.
“Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’ Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands: ‘I breathe out short.’ He trains thus: ‘I shall breathe in experiencing the whole body of breath’; he trains thus: ‘I shall breathe out experiencing the whole body of breath.’ He trains thus: ‘I shall breathe in tranquillising the bodily formation’; he trains thus: ‘I shall breathe out tranquillising the bodily formation.’
“He trains thus: ‘I shall breathe in experiencing rapture’; he trains thus: ‘I shall breathe out experiencing rapture.’ He trains thus: ‘I shall breathe in experiencing pleasure’; he trains thus: ‘I shall breathe out experiencing pleasure.’ He trains thus: ‘I shall breathe in experiencing the mental formation’; he trains thus: ‘I shall breathe out experiencing the mental formation. ’ He trains thus: ‘I shall breathe in tranquillising the mental formation’; he trains thus: ‘I shall breathe out tranquillising the mental formation.’
“He trains thus: ‘I shall breathe in experiencing the mind’; he trains thus: ‘I shall breathe out experiencing the mind.’ He trains thus: ‘I shall breathe in gladdening the mind’; he trains thus: ‘I shall breathe out gladdening the mind.’ He trains thus: ‘I shall breathe in concentrating the mind’; he trains thus: ‘I shall breathe out concentrating the mind.’ He trains thus: ‘I shall breathe in liberating the mind’; he trains thus: ‘I shall breathe out liberating the mind.’
“He trains thus: ‘I shall breathe in contemplating impermanence’; he trains thus: ‘I shall breathe out contemplating impermanence. ’ He trains thus: ‘I shall breathe in contemplating fading away’; he trains thus: ‘I shall breathe out contemplating fading away.’ He trains thus: ‘I shall breathe in contemplating cessation’; he trains thus: ‘I shall breathe out contemplating cessation.’ He trains thus: ‘I shall breathe in contemplating relinquishment’; he trains thus: ‘I shall breathe out contemplating relinquishment. ’
“Bhikkhus, that is how mindfulness of breathing is developed and cultivated, so that it is of great fruit and great benefit.
“And how, bhikkhus, does mindfulness of breathing, developed and cultivated, fulfil the four foundations of mindfulness?
“Bhikkhus, on whatever occasion a bhikkhu, breathing in long, understands: ‘I breathe in long,’ or breathing out long, understands: ‘I breathe out long’; breathing in short, understands: ‘I breathe in short,’ or breathing out short, understands: ‘I breathe out short’; trains thus: ‘I shall breathe in experiencing the whole body of breath’; trains thus: ‘I shall breathe out experiencing the whole body of breath’; trains thus: ‘I shall breathe in tranquillising the bodily formation’; trains thus: ‘I shall breathe out tranquillising the bodily formation’—on that occasion a bhikkhu abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world. I say that this is a certain body among the bodies, namely, in-breathing and out-breathing. That is why on that occasion a bhikkhu abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world.
-Trans. Ven. Bodhi
Hopefully this has brought us just about full-circle. We have returned to the contemplation of "body as a body". Now is, "I say that this is a certain body among the bodies, namely, in-breathing and out-breathing", another way of saying that, "mindfulness that "there is a body" is simply established in him to the extent necessary for bare knowledge and mindfulness'? Does MN 10 and MN 118 accord?