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The Buddha and His Dhamma
By Dr. Bhimrao Ramji Ambedkar
The Buddha and His Dhamma, is a 1957 treatise on Buddha's life and philosophy. It was the last work of Indian/Bharat statesman and scholar B. R. Ambedkar. The text is treated as noscripture for those who follow Navayana Buddhism.
Navayāna (Devanagari: नवयान, IAST: Navayāna, meaning "New Vehicle"), otherwise known as Navayāna Buddhism, refers to the modern re-interpretation of Buddhism founded and developed by the Indian jurist, social reformer, and scholar B. R. Ambedkar, it is otherwise called Neo-Buddhism and Ambedkarite Buddhism.
Free download available:
http://ftp.budaedu.org/ebooks/pdf/EN079.pdf
=============
The Buddha and His Dhamma
By Dr. Bhimrao Ramji Ambedkar
The Buddha and His Dhamma, is a 1957 treatise on Buddha's life and philosophy. It was the last work of Indian/Bharat statesman and scholar B. R. Ambedkar. The text is treated as noscripture for those who follow Navayana Buddhism.
Navayāna (Devanagari: नवयान, IAST: Navayāna, meaning "New Vehicle"), otherwise known as Navayāna Buddhism, refers to the modern re-interpretation of Buddhism founded and developed by the Indian jurist, social reformer, and scholar B. R. Ambedkar, it is otherwise called Neo-Buddhism and Ambedkarite Buddhism.
Free download available:
http://ftp.budaedu.org/ebooks/pdf/EN079.pdf
=============
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Dhammapada Verse 124
Kukkutamittanesada Vatthu
Panimhi ce vano nassa
hareyya panina visam
nibbanam visamanveti
natthi papam akubbato.
Verse 124: If there is no wound on the hand, one may handle poison; poison does not affect one who has no wound; there can be no evil for one who has no evil intention.
The Story of Kukkutamitta
While residing at the Veluvana monastery, the Buddha uttered Verse (124) of this book, with reference to the hunter Kukkutamitta and his family.
At Rajagaha there was once a rich man's daughter who had attained Sotapatti Fruition as a young girl. One day, Kukkutamitta, a hunter, came into town in a cart to sell venison. Seeing Kukkutamitta the hunter, the rich young lady fell in love with him immediately; she followed him, married him and lived with him in a small village. As a result of that marriage, seven sons were born to them and in course of time, all the sons got married. One day, the Buddha surveyed the world early in the morning with his supernormal power and found that the hunter, his seven sons and their wives were due for attainment of Sotapatti Fruition. So, the Buddha went to the place where the hunter had set his trap in the forest. He put his footprint close to the trap and seated himself under the shade of a bush, not far from the trap.
When the hunter came, he saw no animal in the trap; he saw the footprint and surmised that someone must have come before him and let cut the animal. So, when he saw the Buddha under the shade of the bush, he took him for the man who had freed the animal from his trap and flew into a rage. He took out his bow and arrow to shoot at the Buddha, but as he drew his bow, he became immobilized and remained fixed in that position like a statue. His sons followed and found their father; they also saw the Buddha at some distance and thought he must be the enemy of their father. All of them took out their bows and arrows to shoot at the Buddha, but they also became immobilized and remained fixed in their respective postures. When the hunter and his sons failed to return, the hunter's wife followed them into the forest, with her seven daughters-in-law. Seeing her husband and all her sons with their arrows aimed at the Buddha, she raised both her hands and shout: "Do not kill my father."
When her husband heard her words, he thought, "This must be my father-in-law", and her sons thought, "This must be our grandfather"; and thoughts of loving-kindness came into them. Then the lady said to them, ''Put away your bows and arrows and pay obeisance to my father". The Buddha realized that, by this time, the minds of the hunter and his son; had softened and so he willed that they should be able to move and to put away their bows and arrows. After putting away their bows and arrows, they paid obeisance to the Buddha and the Buddha expounded the Dhamma to them. In the end, the hunter, his seven sons and seven daughters-in-law, all fifteen of them, attained Sotapatti Fruition.
Then the Buddha returned to the monastery and told Thera Ananda and other bhikkhus about the hunter Kukkutamitta and his family attaining Sotapatti Fruition in the early part of the morning. The bhikkhus then asked the Buddha, "Venerable Sir, is the wife of the hunter who is a sotapanna, also not guilty of taking life, if she has been getting things like nets, bows and arrows for her husband when he goes out hunting?" To this question the Buddha answered, "Bhikkhus, the sotapannas do not kill, they do not wish others to get killed. The wife of the hunter was only obeying her husband in getting things for him. Just as the hand that has no wound is not affected by poison, so also, because she has no intention to do evil she is not doing any evil."
Kukkutamittanesada Vatthu
Panimhi ce vano nassa
hareyya panina visam
nibbanam visamanveti
natthi papam akubbato.
Verse 124: If there is no wound on the hand, one may handle poison; poison does not affect one who has no wound; there can be no evil for one who has no evil intention.
The Story of Kukkutamitta
While residing at the Veluvana monastery, the Buddha uttered Verse (124) of this book, with reference to the hunter Kukkutamitta and his family.
At Rajagaha there was once a rich man's daughter who had attained Sotapatti Fruition as a young girl. One day, Kukkutamitta, a hunter, came into town in a cart to sell venison. Seeing Kukkutamitta the hunter, the rich young lady fell in love with him immediately; she followed him, married him and lived with him in a small village. As a result of that marriage, seven sons were born to them and in course of time, all the sons got married. One day, the Buddha surveyed the world early in the morning with his supernormal power and found that the hunter, his seven sons and their wives were due for attainment of Sotapatti Fruition. So, the Buddha went to the place where the hunter had set his trap in the forest. He put his footprint close to the trap and seated himself under the shade of a bush, not far from the trap.
When the hunter came, he saw no animal in the trap; he saw the footprint and surmised that someone must have come before him and let cut the animal. So, when he saw the Buddha under the shade of the bush, he took him for the man who had freed the animal from his trap and flew into a rage. He took out his bow and arrow to shoot at the Buddha, but as he drew his bow, he became immobilized and remained fixed in that position like a statue. His sons followed and found their father; they also saw the Buddha at some distance and thought he must be the enemy of their father. All of them took out their bows and arrows to shoot at the Buddha, but they also became immobilized and remained fixed in their respective postures. When the hunter and his sons failed to return, the hunter's wife followed them into the forest, with her seven daughters-in-law. Seeing her husband and all her sons with their arrows aimed at the Buddha, she raised both her hands and shout: "Do not kill my father."
When her husband heard her words, he thought, "This must be my father-in-law", and her sons thought, "This must be our grandfather"; and thoughts of loving-kindness came into them. Then the lady said to them, ''Put away your bows and arrows and pay obeisance to my father". The Buddha realized that, by this time, the minds of the hunter and his son; had softened and so he willed that they should be able to move and to put away their bows and arrows. After putting away their bows and arrows, they paid obeisance to the Buddha and the Buddha expounded the Dhamma to them. In the end, the hunter, his seven sons and seven daughters-in-law, all fifteen of them, attained Sotapatti Fruition.
Then the Buddha returned to the monastery and told Thera Ananda and other bhikkhus about the hunter Kukkutamitta and his family attaining Sotapatti Fruition in the early part of the morning. The bhikkhus then asked the Buddha, "Venerable Sir, is the wife of the hunter who is a sotapanna, also not guilty of taking life, if she has been getting things like nets, bows and arrows for her husband when he goes out hunting?" To this question the Buddha answered, "Bhikkhus, the sotapannas do not kill, they do not wish others to get killed. The wife of the hunter was only obeying her husband in getting things for him. Just as the hand that has no wound is not affected by poison, so also, because she has no intention to do evil she is not doing any evil."
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Then the Buddha spoke in verse as follows:
Verse 124: If there is no wound on the hand, one may handle poison; poison does not affect one who has no wound; there can be no evil for one who has no evil intention.
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
====================
Verse 124: If there is no wound on the hand, one may handle poison; poison does not affect one who has no wound; there can be no evil for one who has no evil intention.
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
====================
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Words Of The Buddha
Daily teachings from Buddha Dharma
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Dear One, I Am Here for You
Using mantras as an expression of love
By Thich Nhat Hanh
In the springtime, thousands of different kinds of flowers bloom. Your heart can also bloom. You can let your heart open up to the world. Love is possible—do not be afraid of it. Love is indispensable to life, and if in the past you have suffered because of love, you can learn how to love again.
The practice of mindfulness will help you to love properly, in such a way that harmony, freedom, and joy are possible. The true declaration of love is, “Dear one, I am here for you,” because the most precious gift you can give to your loved one is your true presence, with body and mind united in solidity and freedom.
You also have to learn how to speak all over again. When you speak with 100 percent of your being, your speech becomes a mantra. In Buddhism, a mantra is a sacred formula that has the power to transform reality. You don’t need to practice mantras in some foreign language like Sanskrit or Tibetan. You can practice in your own beautiful language: for if your body and mind are unified in mindfulness, then whatever you say becomes a mantra.
After you have practiced walking meditation or mindfulness of the breath for two or three minutes, you are here, really alive, truly present. You look at the person you love with a smile, and you say the first mantra: “Dear one, I am here for you.” You know that if you are here, then your beloved is here also. Life, with all its miracles, is here, and among those miracles is the person before you, the one you love.
You can say this mantra a few times a day: “Dear one, I am here for you.” And now that you have the ability to recognize the presence of this other person, you can practice a second mantra: “Dear one, I know that you are here, alive, and that makes me very happy.” This mantra enables you to recognize the presence of the other person as something very precious, a miracle. It is the mantra of deep appreciation for his or her presence.
When people feel appreciated in this way—when they feel embraced by the mindful attention of another—then they will open and blossom like a flower. There is no doubt that you can make this happen through the energy of mindfulness. You can do it right away, even today, and you will see that the transformation it brings about is instantaneous. In order to love, we must be here, and then our presence will embrace the presence of the other person. Only then will they have the feeling of being loved. So you must recognize the presence of the other person with the energy of mindfulness, with the genuine presence of your body and mind in oneness.
If the person you love is suffering, you can say a third mantra: “Dear one, I know that you are suffering. That’s why I am here for you.” You are here, and you recognize the fact that your loved one is suffering. You don’t need to make a big deal about it; you just generate your own presence and say this mantra. That’s all. “Dear one, I know that you are suffering. That’s why I am here for you.” This is the essence of love—to be there for the one you love when she is suffering.
A mantra can be expressed not only through speech but by the mind and body as a whole. The fact that you are there with the energy of your presence and understanding, and the fact that you recognize the presence of the other person and their suffering, will give them a great deal of relief. Some people suffer deeply but are completely ignored by others. They are alone and isolated, so cut off from the rest of the world that their suffering becomes overwhelming. You must go to them and open the door to their heart so they can see the love that is there.
Our bodies and minds are sustained by the cosmos. The clouds in the sky nourish us; the light of the sun nourishes us. The cosmos offers us vitality and love in every moment. Despite this fact, some people feel isolated and alienated from the world.
Using mantras as an expression of love
By Thich Nhat Hanh
In the springtime, thousands of different kinds of flowers bloom. Your heart can also bloom. You can let your heart open up to the world. Love is possible—do not be afraid of it. Love is indispensable to life, and if in the past you have suffered because of love, you can learn how to love again.
The practice of mindfulness will help you to love properly, in such a way that harmony, freedom, and joy are possible. The true declaration of love is, “Dear one, I am here for you,” because the most precious gift you can give to your loved one is your true presence, with body and mind united in solidity and freedom.
You also have to learn how to speak all over again. When you speak with 100 percent of your being, your speech becomes a mantra. In Buddhism, a mantra is a sacred formula that has the power to transform reality. You don’t need to practice mantras in some foreign language like Sanskrit or Tibetan. You can practice in your own beautiful language: for if your body and mind are unified in mindfulness, then whatever you say becomes a mantra.
After you have practiced walking meditation or mindfulness of the breath for two or three minutes, you are here, really alive, truly present. You look at the person you love with a smile, and you say the first mantra: “Dear one, I am here for you.” You know that if you are here, then your beloved is here also. Life, with all its miracles, is here, and among those miracles is the person before you, the one you love.
You can say this mantra a few times a day: “Dear one, I am here for you.” And now that you have the ability to recognize the presence of this other person, you can practice a second mantra: “Dear one, I know that you are here, alive, and that makes me very happy.” This mantra enables you to recognize the presence of the other person as something very precious, a miracle. It is the mantra of deep appreciation for his or her presence.
When people feel appreciated in this way—when they feel embraced by the mindful attention of another—then they will open and blossom like a flower. There is no doubt that you can make this happen through the energy of mindfulness. You can do it right away, even today, and you will see that the transformation it brings about is instantaneous. In order to love, we must be here, and then our presence will embrace the presence of the other person. Only then will they have the feeling of being loved. So you must recognize the presence of the other person with the energy of mindfulness, with the genuine presence of your body and mind in oneness.
If the person you love is suffering, you can say a third mantra: “Dear one, I know that you are suffering. That’s why I am here for you.” You are here, and you recognize the fact that your loved one is suffering. You don’t need to make a big deal about it; you just generate your own presence and say this mantra. That’s all. “Dear one, I know that you are suffering. That’s why I am here for you.” This is the essence of love—to be there for the one you love when she is suffering.
A mantra can be expressed not only through speech but by the mind and body as a whole. The fact that you are there with the energy of your presence and understanding, and the fact that you recognize the presence of the other person and their suffering, will give them a great deal of relief. Some people suffer deeply but are completely ignored by others. They are alone and isolated, so cut off from the rest of the world that their suffering becomes overwhelming. You must go to them and open the door to their heart so they can see the love that is there.
Our bodies and minds are sustained by the cosmos. The clouds in the sky nourish us; the light of the sun nourishes us. The cosmos offers us vitality and love in every moment. Despite this fact, some people feel isolated and alienated from the world.
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As a bodhisattva, you can approach such a person, and with the miracle of the mantra you can open the door of his or her heart to the world and to the love that is always happening. “Dear one, I know that you are suffering a lot. I know this, and I am here for you, just as the trees are here for you and the flowers are here for you.” The suffering is there, but something else is also there: the miracle of life. With this mantra, you will help them to realize this and open the door of their closed heart.
The fourth mantra is a bit more difficult to practice, but I will transmit it to you because one day you will need it. It is: “Dear one, I am suffering. I need your help.” This fourth mantra is more difficult to practice because of the negative habit energy we call pride. When your suffering has been caused by the person you love the most in the world, the pain is very great. If someone else had said or done the same thing to you, you would suffer much less. But if the person who did it is the one who is dearest to you in the world, the suffering is really dreadful. You want to lock yourself away in a room and cry alone.
Now, when this person notices that something is wrong and tries to approach you about it, you might rebuff him or her. “Leave me alone,” you say. “I don’t need you.” The other might say, “Dear one, it seems to me that you are suffering,” but you do everything possible to prove you don’t need them.
This is exactly the opposite of what you should do. You should practice mindfulness of the breath with your body and mind in union, and with this total presence, go to the other person and say the mantra: “Dear one, I am suffering. I need your help. I need you to explain to me why you did this thing to me.”
If you are a real practitioner, please use this fourth mantra when you are in such a situation. You must not let pride come between you and your loved one. Many people suffer because of this obstacle called pride. You love someone, you need them, and so in these difficult moments, you should go and ask them for help.
In true love, there is no place for pride. I beg you to remember this. You share happiness and adversity with this person, so you must go to him or her and share the truth about your suffering. “Dear one, I am suffering too much. I want you to help me. Explain to me why you said that to me.”
When you do that, the Buddha does it at the same time with you, because the Buddha is in you. All of us practice this mantra along with you—you have the support of the Buddha, the dharma, and the sangha in uttering these words. These words will quickly transform the situation, so do not let things drag on for months or years. You should act decisively; the magic formulas have been transmitted to you for this purpose. Inscribe these four mantras in your heart, and use them. This is the practice of love, and its foundation is the energy of mindfulness.
From You Are Here: Discovering the Magic of the Present Moment by Thich Nhat Hanh.
Thich Nhat Hanh (1926–2022) was a Vietnamese Buddhist monk, author, and peace activist who was nominated for the Nobel Peace Prize by Martin Luther King Jr.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
_
The fourth mantra is a bit more difficult to practice, but I will transmit it to you because one day you will need it. It is: “Dear one, I am suffering. I need your help.” This fourth mantra is more difficult to practice because of the negative habit energy we call pride. When your suffering has been caused by the person you love the most in the world, the pain is very great. If someone else had said or done the same thing to you, you would suffer much less. But if the person who did it is the one who is dearest to you in the world, the suffering is really dreadful. You want to lock yourself away in a room and cry alone.
Now, when this person notices that something is wrong and tries to approach you about it, you might rebuff him or her. “Leave me alone,” you say. “I don’t need you.” The other might say, “Dear one, it seems to me that you are suffering,” but you do everything possible to prove you don’t need them.
This is exactly the opposite of what you should do. You should practice mindfulness of the breath with your body and mind in union, and with this total presence, go to the other person and say the mantra: “Dear one, I am suffering. I need your help. I need you to explain to me why you did this thing to me.”
If you are a real practitioner, please use this fourth mantra when you are in such a situation. You must not let pride come between you and your loved one. Many people suffer because of this obstacle called pride. You love someone, you need them, and so in these difficult moments, you should go and ask them for help.
In true love, there is no place for pride. I beg you to remember this. You share happiness and adversity with this person, so you must go to him or her and share the truth about your suffering. “Dear one, I am suffering too much. I want you to help me. Explain to me why you said that to me.”
When you do that, the Buddha does it at the same time with you, because the Buddha is in you. All of us practice this mantra along with you—you have the support of the Buddha, the dharma, and the sangha in uttering these words. These words will quickly transform the situation, so do not let things drag on for months or years. You should act decisively; the magic formulas have been transmitted to you for this purpose. Inscribe these four mantras in your heart, and use them. This is the practice of love, and its foundation is the energy of mindfulness.
From You Are Here: Discovering the Magic of the Present Moment by Thich Nhat Hanh.
Thich Nhat Hanh (1926–2022) was a Vietnamese Buddhist monk, author, and peace activist who was nominated for the Nobel Peace Prize by Martin Luther King Jr.
===
Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:
https://news.1rj.ru/str/ajahnchah_buddhism
_
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Ajahn Chah - Theravada Thailand Buddhism
Collection of teachings of Venerable Ajahn Chah, a foremost meditation and Buddhist teacher from Thailand
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Dhammapada Verse 125
Kokasunakhaluddaka Vatthu
Yo appadutthassa narassa1 dussati
suddhassa posassa1 ananganassa
tameva balam pacceti papam
sukhumo rajo pativatamva khitto.
Verse 125: If one wrongs a person who should not be wronged, one who is pure and is free from moral defilements, viz., an arahat, the evil falls back upon that fool, like fine dust thrown against the wind.
1. Narassa/Posassa: an arahat.
The Story of Koka the Huntsman
While residing at the Jetavana monastery, the Buddha uttered Verse (125) of this book, with reference to Koka the huntsman.
One morning, as Koka was going out to hunt with his pack of hounds, he met a bhikkhu entering the city for alms-food. He took that as a bad omen and grumbled to himself, "Since I have seen this wretched one, I don't think I would get anything today," and he went on his way. As expected by him he did not get anything. On his way home also he again saw the same bhikkhu returning to the monastery after having had his alms-food in the city, and the hunter became very angry. So he set his hounds on the bhikkhu. Swiftly, the bhikkhu climbed up a tree to a level just out of reach of the hounds. Then the hunter went to the foot of the tree and pricked the heels of the bhikkhu with the tip of his arrow. The bhikkhu was in great pain and was not able to hold his robes on; so the robes slipped off his body on to the hunter who was at the foot of the tree.
The dogs seeing the yellow robe thought that the bhikkhu had fallen off the tree and pounced on the body, biting and pulling at it furiously. The bhikkhu, from his shelter in the tree, broke a dry branch and threw it at the dogs. Then the dogs discovered that they had been attacking their own master instead of the bhikkhu, and ran away into the forest. The bhikkhu came down from the tree and found that the hunter had died and felt sorry for him. He also wondered whether he could be held responsible for the death, since the hunter had died for having been covered up by his yellow robes.
So, he went to the Buddha to clear up his doubt. The Buddha said, "My son, rest assured and have no doubt; you are not responsible for the death of the hunter; your morality (sila) is also not soiled on account of that death. Indeed, that huntsman did a great wrong to one whom he should do no wrong and so had come to this grievous end."
Then the Buddha spoke in verse as follows:
Verse 125: If one wrongs a person who should not be wronged, one who is pure and is free from moral defilements, viz., an arahat, the evil falls back upon that fool, like fine dust thrown against the wind.
At the end of the discourse the bhikkhu attained arahatship.
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
====================
Kokasunakhaluddaka Vatthu
Yo appadutthassa narassa1 dussati
suddhassa posassa1 ananganassa
tameva balam pacceti papam
sukhumo rajo pativatamva khitto.
Verse 125: If one wrongs a person who should not be wronged, one who is pure and is free from moral defilements, viz., an arahat, the evil falls back upon that fool, like fine dust thrown against the wind.
1. Narassa/Posassa: an arahat.
The Story of Koka the Huntsman
While residing at the Jetavana monastery, the Buddha uttered Verse (125) of this book, with reference to Koka the huntsman.
One morning, as Koka was going out to hunt with his pack of hounds, he met a bhikkhu entering the city for alms-food. He took that as a bad omen and grumbled to himself, "Since I have seen this wretched one, I don't think I would get anything today," and he went on his way. As expected by him he did not get anything. On his way home also he again saw the same bhikkhu returning to the monastery after having had his alms-food in the city, and the hunter became very angry. So he set his hounds on the bhikkhu. Swiftly, the bhikkhu climbed up a tree to a level just out of reach of the hounds. Then the hunter went to the foot of the tree and pricked the heels of the bhikkhu with the tip of his arrow. The bhikkhu was in great pain and was not able to hold his robes on; so the robes slipped off his body on to the hunter who was at the foot of the tree.
The dogs seeing the yellow robe thought that the bhikkhu had fallen off the tree and pounced on the body, biting and pulling at it furiously. The bhikkhu, from his shelter in the tree, broke a dry branch and threw it at the dogs. Then the dogs discovered that they had been attacking their own master instead of the bhikkhu, and ran away into the forest. The bhikkhu came down from the tree and found that the hunter had died and felt sorry for him. He also wondered whether he could be held responsible for the death, since the hunter had died for having been covered up by his yellow robes.
So, he went to the Buddha to clear up his doubt. The Buddha said, "My son, rest assured and have no doubt; you are not responsible for the death of the hunter; your morality (sila) is also not soiled on account of that death. Indeed, that huntsman did a great wrong to one whom he should do no wrong and so had come to this grievous end."
Then the Buddha spoke in verse as follows:
Verse 125: If one wrongs a person who should not be wronged, one who is pure and is free from moral defilements, viz., an arahat, the evil falls back upon that fool, like fine dust thrown against the wind.
At the end of the discourse the bhikkhu attained arahatship.
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://invite.viber.com/?g2=AQBLD6phsgvP%2F061YjEM3K%2BNeH1Yb372b9mtfQX2EmuBpgoLUoc99BDMfzHghrme
====================
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Dhammapada - Buddha Dharma Teachings
Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
Purpose Of Practising Kammatthana Meditation
By Mahasi Sayadaw Gyi
At the request of the Buddha Sasana Council on 13th November 1956 (to compile a book on Theravada Buddhism for distribution in Japan), Mahasi Sayadawgyi had composed a chapter on “Purpose of Practising Kammatthana Meditation”. This composition had been rendered into book form and first edition was published in 1957/1958. Up to now, this book has been reprinted for nineteen times.
An article about this book had been translated into English by U Pe Thin, a Mahasi yogi who had translated several books of Mahasi Sayadawgyi into English, under the noscript “Buddhist Meditation and its Forty Subjects” in December 1957. This was published in “The Light of the Dhamma” Volume(V)No.3, in July 1958 by the Buddha Sasana Council.
Again in 1980, the then President of the Buddha Sasana Nuggaha Organization, requested U Min Swe who was the Secretary of the Organization to translate the some book into English and U Min Swe’s translation in November 1980 was published by the Buddha Sasana Nuggaha Organization in December 1980. The Second edition was published in August 1995. Still another edition was published in the same year 1995 together with “Satipatthana-the only way”, one of the lectures by Mahasi Sayadawgyi on his World Missionary tour made in 1956.
Free download here:
http://www.mediafire.com/file/bh1fqdmw08wmin5/
=============
Purpose Of Practising Kammatthana Meditation
By Mahasi Sayadaw Gyi
At the request of the Buddha Sasana Council on 13th November 1956 (to compile a book on Theravada Buddhism for distribution in Japan), Mahasi Sayadawgyi had composed a chapter on “Purpose of Practising Kammatthana Meditation”. This composition had been rendered into book form and first edition was published in 1957/1958. Up to now, this book has been reprinted for nineteen times.
An article about this book had been translated into English by U Pe Thin, a Mahasi yogi who had translated several books of Mahasi Sayadawgyi into English, under the noscript “Buddhist Meditation and its Forty Subjects” in December 1957. This was published in “The Light of the Dhamma” Volume(V)No.3, in July 1958 by the Buddha Sasana Council.
Again in 1980, the then President of the Buddha Sasana Nuggaha Organization, requested U Min Swe who was the Secretary of the Organization to translate the some book into English and U Min Swe’s translation in November 1980 was published by the Buddha Sasana Nuggaha Organization in December 1980. The Second edition was published in August 1995. Still another edition was published in the same year 1995 together with “Satipatthana-the only way”, one of the lectures by Mahasi Sayadawgyi on his World Missionary tour made in 1956.
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