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      In doing Parikamma-Bhavana with Parikamma-Bhavana with any Dhamma object one should

not speculate as to what the result will be at that particular time.   For example, one might speculate

that the calmness will be of a particular type:  all sorts of Nimitta will appear, or one might see the

various levels of heaven and hell.      These are speculations and conjectures, creating disturbances

for the Heart.    There is no benefit from drawing up these images.        It might cause fear and discouragement which is contrary to the purpose of correctly taught Bhavana.

    The correct way is to set up the Citta and Sati in the present, having only the Parikamma object

as the Arammana of the Heart.         The Heart and Sati must constantly attend to the Parikamma object, e.g. Buddho...Buddho....and it should be done continuously with Sati.    One should also set

up awareness with the Parikamma object, and not allow the Citta to unmindfully wander to other

Arammana.

     The more the Citta, Sati, and the Parikamma object are continuously harmonized, the closer the

purpose of Bhavana is being approached.    The result is peacefulnes and tranquility, or some other

remakable experience that one had never seen previously and which will arise during this time to

those who have the Vasana (ability).      THese will arise of themselves, due to the power of main-

taining the Citta with the Parikamma object, having Sati as the controlling factor.       Threre is nothing else that can magically cause them to appear.

 What  should be  noted and Wached For  during  Bhavana

     The general understanding of most people about the purpose of doing Bhavana is to see heaven

and hell and to see the Kamma of oneself and others.     Concerning this point, the one who is truly

interested in the essence of Dhamma should  please observe while doing Bhavana whether the Citta has any concern for these objects or not.       If there is, one should be careful not to let them

arise if one is doing Bhavana for peace, tranquility, and happiness of Heart which is the true and

correct way.   For these things are not good as one understands them to be; on the contrary, it is the

start of going on the wrong path.

     This is due to the nature of the Citta which can acquire a belief in those things that it likes

although there is no truth in them.    If these things are followed long enough, they might arise

as a real Image.      This is difficult to correct, especially for one who is interested in this path and

then there arise those things that one thinks truly exist and that one likes.       It will form a strong,

never decreasing conviction and it will not be easy for one to agree with others.

 This is related here in abvance so that one should obseve and be careful not to let the Citta go in that direction.        If one does, one might just turn out to be a pathetic and disgusting practitioner of Bhavana, although one is still so conceited and upholds one,s thoughts and views as being correct, and is ready to teach others to follow one,s path.       Once the Citta is

inclined to believe in any particulare thing, even if it is wrong, it will see it as right.   Therefore it is

quite difficult and a problem to correct because the nature of  the Citta is very delicate and it is very hard to know the good and bad of all the various kinds of Arammana that the Citta becomes

involved with.

     This is because the internal knowledge that arises out of practising Bhavana is very intricate and

what is wrong.       One who practises without an Acariya (teacher) to supervise and instruct, will have to speculate and guess, making these conjectures the nutriments for the Citta and will proudly

think that this is the truth and praise them as nice and beautiful although others might find it diffi-

cult to agree.        The practice of Bhavana without the application of truthful analysis, Vicarana-Nana, is just like this.      One will assume everything to be correct.    When relating to others, one will not listen to see if what one has said was correct or not.     One will assume it correct and go on

to excess.          The resulting damage is not only to the one who is not circumspective, careful,   introspective, and who does not know moderation, but also to the circle of the Sasana, which is the

gathering point.    One should be very cautious and careful about this.

      The  Correct  Way  of  doing  Parikamma-Bhavana  is to  be  Solely  Mindful  of  the Parikamma  Object.

      The practitioner of Bhavana should be only interested in the Parikamma object while sitting in

Parikamma-Bhavana.       There should not be any concern with a sitting position that has already been established correctly.    During Bhavana one,s attention must be devoted to the work of Pari-

kamma.     The body may move forward or back, left or right, but this is due to the lack of interests

for the body, because the sole interest is being devoted to the work of Bhavana.    Therefore, even

though the body might lean away from the Arammana of Bhavana.    If the Citta is constantly con-

cerned about the body, fearing that it might lean forward or backward, this causes the Citta to forget about the Bhavana object.     It will then not be able to enter into the suntle level which one

should be able to realise in accordance with one,s ability.

        In order to allow the Citta to perform t full capacity during that time, there should not be any concern for the external body.    The attention should be fixed solely on the Bhavana object, until the Citta becomes calm and knows the truth about itself in accordance with the established goal.

When the Citta has entered into the calm state of Bhavana the resting state where all awareness of

external things, like the body, for example, disappears and after withdrawing from that state one

might see that the body may have leaned into some other position, there should not be any doubt or

question about the body not remaining fixed in the position which was originally established.   Wor-

rying about the body and Heart, besides creating disturbances for the Citta that does not know its

duty, will turn the results that should arise at that time to nothing but confusion between the body

and Heart during the time of Bhavana, without oneself knowing it.       One should understand this

from the time when one first starts doing Bhavana.  

  The  Location  of the Base of the  Arammana  of  the Citta

    Some types of Kammatthana which are the Arammana of the Citta have their base within them-

selves, for instance, hair of the head, hair of the body, nails and teeth.       They all have the base within themselves.    Some parts of the skin are established as the base and known as to where they

are.    Those things that are established one should note that they do exist.

    The particular Arammana of the Kammatthana at any particular location, high or low, have fixed

bases within themselves.    For example, the teeth are in the mouth; the hair on the head which rests

in a high position.    Other objects such as the skin, hair of the body, sinews and bones, are located

generally everywhere.     It is up to the individual's choice to establish any of these objects as the

Arammana of Kammatthana and to  know their respective location.        Once those objects are established as the Arammana according to their respective bases, which can be located either high or low, one should note them according to these bases.

                During Bhavana when attention is being fixed on any one of these objects chosen as the Arammana, only  the object should be noted rather than the location, whether it is higher or lower

than originally established.       This is the same as if when sitting in Samadhi the body leans some-

what as explained above.      This is not inportant.    The location either high or low, that was origi-

nally established should be left as it is.    One should not constantly re-establish the Kammatthana

that had been already established thinking that it has moved away from the original position.   If it is re-established according to the understanding of the Heart, this will cause concern with the loca-

tion of the objects.      One,s attention in practising Bhavana with the Kammatthana object will not be fully and clearly established.

    For example: one establishes the skull and concentrates the attention on this object as the Aram-

mana, until there  appears a very clear image as if it is seen with the physical eyes.    But then there

arises the understanding that the skull has moved from the upper to the lower base which is contra-

ry to the truth.   Following this understanding one re-establishes the object.   This is creating doubts

and speculations for the Heart and preventing it from investigating the object so that it is firmly

established.     The proper way is to establish that object within one,s awareness or within the field of vision of that object, fully possessed with Sati all the time.

     If the image of that object becomes larger or smaller or if it is broken up completely, one should

just observe according to what is manifested, without having any concern with the position whether

high or low, that had been originally established.         By doing so, it will make the Citta firmly absorbed and there will arise a sadness and weariness with the established object, which manifests

with full impact its changing condition.

      It is the same way with the establishing of the breath and its base.     When it is established, for

example, at the tip of the nose, as one becomes immersed in observing the breath with interest, there might arise the uncertainly that the breath has moved from the tip of the nose to some other

place.   So one re-establishes it back at the nose.   This is disturbingoneself due to one,s assumption,

and the results will not appear, because doubts and uncertainties appear instead.

      To be correct and not have any worry with the various bases, one should practise following the

 above instruction for all the other objects.   One should clearly and constantly know the breath that

passes in and out with Sati, until reaching the end of the breath.   Even if one assumes that the base

of the breath appears higher or lower or is away from what was originally established, it will not

destroy the work of establishing.  It will make the Citta and the breath merge firmly and completely

until the end of Bhavana or the end of the breath.

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