yes he makes the usual mistakes of the puthujjanas infatuated with samadhi.
the idea of a small self is not the one of the buddha. This idea of small self is really the usual mistake of the brahmins and ascetics who managed to be skilled at some wrong samadhi and try to pass that as nibanna. They are forced to acknowledged that 5 usual senses have nothing to do with self, because ''the senses disappear'' with the jhanas, but they still invent some weird self from samadhi.
This infatuation prevents them to see that vinnana is conditioned too. then they go to the buddha and whine that even though they are skilled at the jhanas, they have not seen the end of the world.
The lines about the sound are worthless. More generally, the lines with focusing on some objects to get into samadhi. This is the classical mistake even made today by people who call themselves buddhists, like the people infatuated with the Visuddhimagga.
for instance he says
“104. Wherever your attention alights, at this very point,
experience.”
this is exactly the opposite of what the buddha says with sati sampajanna and a the big mistake people do today. They confuse tracking vedana-sanna-vitakka with nibanna, because they read that arhants are good at tracking those, so it means when a puthujjanas is good at tracking those, the puthujjana is an arhant.
Those people fail to understand that they need to filter vitakkas, filter sanna and vedana. And the first step is with vitakka, which will make the sanna-vedana good, ie with piti and sukha, and then there is right samadhi.
But puthujjanas are too infatuated with their ideas to even think that ideas need to be sorted out.
People who just track those love to say that ''doing nothing'' is samadhi, but it is just worthless.
THey do not understand that puthujjanas needs to purify what they experience. They do not understand that a puthujjana ''can have the mind of the buddha'', like people who invented mahayana say, while still being a puthujjana.
THe best that puthujjanas can come up with, on their won, is the non-ill will thoughts as good thoughts, but puthujjanas never ever think about the Nekkhamma, whereas it is really the thoughts of Nekkhamma, or more generally (in order to include even whatever happens in samadhi), dispassion, detachment, effacement, and so on which makes you progress. In fact, the whole path is based on this theme
There are, bhikkhus, these four knots. Which four? The bodily knot of
craving, the bodily knot of ill-will, the bodily knot of attachment to
religious rites, the bodily knot of holding on to 'This is the truth'.
These, bhikkhus, are the four knots. For the direct knowledge of these
four knots, bhikkhus, the five strengths should be developed. Which
five?
Here, bhikkhus, a bhikkhu develops the strength of conviction,
founded on seclusion, founded on disenchantment, founded on cessation,
resulting in detachment; he develops the strength of exertion, founded
on seclusion, founded on disenchantment, founded on cessation,
resulting in detachment; he develops the strength of mindfulness,
founded on seclusion, founded on disenchantment, founded on cessation,
resulting in detachment; he develops the strength of concentration,
founded on seclusion, founded on disenchantment, founded on cessation,
resulting in detachment; he develops the strength of discernment,
founded on seclusion, founded on disenchantment, founded on cessation,
resulting in detachment.
http://www.buddha-vacana.org/sutta/samyutta/maha/sn50-102.html
THe puthujjanas who managed to think that thoughts of good will are good thoughts end up still being infatuated with that and the they come up with the wrong view that ''dukkha comes from not accepting everything'' and that ''nibanna is love'' and son. Those people never ever progress on the path because they lack half of the good thoughts and they are too infatuated with their wrong view to even try to base their life, what they do on seclusion, founded on disenchantment, founded on cessation, resulting in detachment.
THe whole point of the buddha is that right samadhi is reached with right thoughts, not by of focusing on a sound or visual object. When you do that you get wrong samadhi at best. Even with anapassati, the job is not to track breath but to calm whatever Sankhara you manage to be sensitive to, which all Sankharas normally, then to destroy them.
The problem of this list is that it is really general and lack too much details to base your life on it.
In searching for those lines, you see them printed on the book Zen Flesh, Zen Bones: A Collection of Zen and Pre-Zen Writings
https://books.google.com/books?id=u5dIDwAAQBAJ&pg=PT178&lpg=PT178
here is the preface of the section dedicated to the infatuation of the zen people towards this wrong view.
Zen is nothing new, neither is it anything old. Long before Buddha was
born the search was on in India, as the present work shows.
Long after man has forgotten such words as Zen and Buddha, satori and
koan, China and Japan and America—still the search will go on, still
Zen will be seen even in flower, and grass-blade, before the sun.
The following is adapted from the preface to the first version in
English of this ancient work.
Wandering in the ineffable beauty of Kashmir, above Srinagar I come
upon the hermitage of Lakshmanjoo.
It overlooks green rice fields, the garden, of Shalimar and Nishat
Bagh, lakes fringed with lotus. Water streams down from a mountaintop.
Here Lakshmanjoo—tall, full bodied, shining—welcomes me. He shares
with me this ancient teaching from the Vigyan Bhairava and Sochanda
Tantra, both written about four thousand years ago, and from Malini
Vijaya Tantra, probably another thousand years older yet. It is an
ancient teaching, copied and recopied countless times, and from it
Lakshmanjoo has made the beginning of an English version. I transcribe
it eleven more times to get it into the form given here.
Shiva first chanted it to his consort Devi in a language of love we
have yet to learn. It is about the Immanent experience. It presents
112 ways to open the invisible door of consciousness. I see
Lakshmanjoo gives his life to its practicing.
Some of the ways may appear redundant, yet each differs from any
other. Some may seem simple, yet any one requires constant dedication
even to test it.
Machines, ledgers, dancers, athletes balance. Just as centering or
balance augments various skills, so it may awareness. As an
experiment, try standing equally on both feet; then imagine you are
shifting your balance slightly from foot to foot: just as balance
centers, do you.
If we are conscious in part, this implies more inclusive
consciousness. Have you a hand? Yes. That you know without doubt. But
until asked the question were you cognizant of the hand apart?
Surely men as inspiritors, known and unknown to the world, have shared
a common uncommon discovery. The Tao of Lao-tse, Nirvana of Buddha,
Jehovah of Moses, the Father of Jesus, the Allah of Mohammed — all
point to the experience.
No-thing-ness, spirit—once touched, the whole life clears.
no wonder people who invented zen completely fail to reach nibanna and are not even at the beginning of the noble path.