Daniel M. Ingram:
The problem with my morality, concentration, and wisdom is what again, specifically? It is hard to state that in general this path produces people of poor moral virtue and also poor concentration without taking this personally, as I am obvoiusly one of those people. So, specifically, the deficits are what? What do you know of my morality, my actions, my life, as I live it daily, and so who are you to presume?
Being as it is nearly impossible for someone to do as you imagine, that being to just focus on sensations and not notice mindstates in the Dark Night, and to not notice psychological issues as well, you misunderstand that the meaning of the book is to take people from their profoundly psychological practice and to add an insight component and to try, against all odds, to push them in that direction against all their natural tendencies. Honestly looking at what is going on their experience is pointed to again and again and again. Wallowing in that without noticing the true nature of that experience, however, is a totally terrible idea, as countless people who have done the experiement can attest.
I also state explicitly in the Dark Night section that those with strong concentration skills may breeze through the Dark Night in realms of light and geometry or something similar and hardly notice anything but some subtle phase problems with attention. It is the larges carrot I can float out there for strong concentration abilities. Those few have that degree of concentration skills (which I introduce before insight practices and list specifically as a valuable support to insight practices) that are sufficient to actually stave off the psychological wallowing that nearly everyone else goes through for the vast majority of their Dark Nights, as attested to here by literally thousands of posts about this topic, hardly need much additional teaching, as they are doing just fine, and a few subtle pointers is all that is required. For the rest, I go on and on about developing strong concentration and also about how, once one has stabilized somewhat in practice, one may include mindstates and everything else, including space and the sense of awareness itself, as noted in numerous places.
You also somehow missed the whole section in the beginning that talked about desire, compassion and wisdom in the section on Suffering. Perhaps go back and read that. It is common for Mahayanists to have a filter that somehow Theravadans don't say or understand anything about compassion, a filter that then can make it nearly impossible for them to actually notice when they talk about it. It is an annoying and oddly habitual occurrence.
If you want references and quotes, I could go on and on and on.
Hello Daniel,
My original post reply was to dat-Buddha field, and/or any general reader.
I did not state or not state that you had a problem with morality , concentration or wisdom.
I do not presume to know anyone's daily state of morality, actions , or their life.
I do not proclaim what is a Myabanana or a Thersagodda view.
My point is, again, that just observing sensations and not practicing any other trainings would be an error, I did not state that anyone has ever said that it would be otherwise. As, indeed you yourself have pointed out.
I have, from experience, seen that what the Buddha teaches to be correct, I do not believe in blind faith, I believe in Investigation for one's self.
What I was trying to point the finger towards was that, "if anyone thought that they could obtain Full Enlightenment by only observing, just sensations, I think that this is in error.
I have come to see that as true just as the Buddha suggests: in DN 16 Mahaparrinibbana Sutta:
[url=61. Thereupon the Blessed One entered the hall of audience, and taking the seat prepared for him, he exhorted the bhikkhus, saying: "Now, O bhikkhus, I say to you that these teachings of which I have direct knowledge and which I have made known to you — these you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men. 62. "And what, bhikkhus, are these teachings? They are the four foundations of mindfulness, the four right efforts, the four constituents of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. These, bhikkhus, are the teachings of which I have direct knowledge, which I have made known to you, and which you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men."]61. Thereupon the Blessed One entered the hall of audience, and taking the seat prepared for him, he exhorted the bhikkhus, saying: "Now, O bhikkhus, I say to you that these teachings of which I have direct knowledge and which I have made known to you — these you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men. 62. "And what, bhikkhus, are these teachings? They are the four foundations of mindfulness, the four right efforts, the four constituents of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. These, bhikkhus, are the teachings of which I have direct knowledge, which I have made known to you, and which you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men."
Not wanting to quote , but to point to teachings that the 37 factors of enlightnement as suggested, should be thoroughly learned, cultivated, developed, and frquently practiced.
And again, I did not state that anyone here has implied or taught in such a manner, it is only my intention that if practioners were seeking to exists in an enlightened state, then they must practice all 37 factors to a level of mastery. By the very definition of a factor, everyone of them has to be part of the equation or Full Enlightenment does not occur,
For example: all 37 factors added together = Full Enlightenment.
If they are not all present then there is not Full Enlightenment.
Same as factors in math.
1+1+1+1+33=37
and 1+1+1+33 =36
Factors are Factors.
So, for myself, as usual, I will have to contemplate and examine My own cause and effects of my own speech and action, even though they be of an impersonal nature, there is still a sense of responsiblity for speech and actions.
So, if I have harmed anyone or led anyone to a wrong path with anything I have written or implied, I sincerely apologize. Such is the nature of Dukkha, even when I try to help I am hurting.

Psi Phi