Hi again
I’d say the main difference in practice of the gradual Path between laypeople and mendicants would be three:
the definition of ethics is slightly different, as mendicants should avoid even consensual, mutual sex, having chosen a non-family lifestyle, so they could travel and teach Dhamma more easily, whereas laypeople would not have to.
the definition of ‘good habits’ is different due to different lifestyle choices
mendicants would be encouraged to develop the formless attainments, having more time on their hands and them being useful, especially in old age to suppress discomfort.
The comparative study method I have followed, which I believe the Buddha gave, shows that the 16 steps of Mindfulness of Breathing, covers both Calm and Insight practice. The usual interpretation of those two terms is: mindfulness of breathing is calm only and insight is a different practice.
In my compilation of recommended texts you can see tables comparing the 16 steps to the whole path.
In regards to your list, I’ve heard talks by Venerable Sujato with Gregory Kramer, so I think he could be a good choice. You might search here for the discussion on Leigh Brasington’s teachings on Jhana before you decide going with him. Bhikkhu Analayo is a good choice. Ven. Sujato has said that the doctrine of the paramis are not found in the early Buddhist texts (but it doesn’t mean they’re necessarily wrong).
I believe Gautama took it for granted that his audience understood the role of concentration in the mindfulness that he recommended, just as he took it for granted that his audience understood the role of “one-pointedness” in concentration.
Gautama acknowledged that he always returned to one-pointedness after he spoke (MN 36, tr. PTS I p 303). That would imply that at least for Gautama, the arisings of mindfulness that made up his way of living did not take place apart from “one-pointedness of mind” (“his way of living”, see SN 54.12; tr. PTS vol. V p 289).
My own approach, as Sujato Bhikkyu has recommended elsewhere, is letting go.
Gautama also spoke about letting go, in particular about “making self-surrender the object of thought”:
… making self-surrender the object of thought, (a person) lays hold of concentration, lays hold of one-pointedness.
(SN 48.10, tr. PTS vol. V p 174)
In my experience, “one-pointedness” has to do with the self as a singular entity. The consciousness associated with “I am” is at one single location at any given moment.
That consciousness, or the base of consciousness, can move away from the head. That’s a fact not widely recognized in the West (see “No Struggle [Zazen Yojinki, Part 6]”, by Koun Franz, on the “Nyoho Zen” site).
My advice would be to look for consciousness to move away from the head in the moments before falling asleep, then allow for that same freedom of movement in seated meditation. I explain in more detail in the essay “One Way or Another”, that I linked above.
I recently posted this video here talking about practice for laypeople. I think it’s a really good one so this may count as a good resource for your group.
