Ledi Sayadaw's "Anatta Dipani" in English? (And Ledi/Saya Thet relationship) Just asking if someone is aware of a complete English translation of Anattadīpanī by Ledi Sayadaw. While an extract is contained in "A Collection of Manuals of Buddhism by Ledi Sayadaw" I was unable to locate a full translation.

The reason for my interest is the following: 

According Braun's The Birth of Insight, Anattadīpanī was focused on vedana contemplation (pag. 132):


  Even the Manual on No-Self, which takes the feelings (vedana) as its subject matter, still begins with an explanation of meditative mindfulness of the body (kayagatasati) and its physical elements as a preparatory exercise.


And according the book A Brief Biography of Anagam Sayagyi U Thet And His Teaching (pag. 124), U Thet found inside that book (as well as in Bhāvanādīpanī) a confirmation of his experience and "technique" which he later would pass to U Ba Khin and finally would arrive to Goenka:


  He [Saya Thet] was quite satisfied with his new-found insightful perceptions of the continually changing nature of rupa and nama. But his findings need to be verified or validated by some authority. [...] Saya Thet read "Anatta Dipani" and "Bavana Dipani", the books he had brought back from his home, and checked up all his findings by personal experience. He felt as if the [Ledi] Sayadaw was teaching him at close quarters. The concepts, explanations and instructions heard over ten years ago came back bit by bit, and checked well against his personal findings.
Can you provide the complete references from Braun, and is the other U Htay Hlaing? I have never read anything like a complete technique being passed to Saya Thet Gyi. Following is our take (shared here from a draft) concerning the question of Saya Thet Gyi's teachings:




  There are very few surviving records of Saya Thet Gyi’s instructions,
  discourses, or details about his own meditation practice and
  development.  Erik Braun examined Saya Thet Gyi’s famous student
  Sayagyi U Ba Khin’s biography and teaching, and this analysis gives a
  window into Saya Thet. Braun notes that while U Ba Khin’s teachings
  reference Abhidhamma concepts and the observation of impermanence of
  physical sensations, “[h]is teachings…simplify the technique further
  than Ledi had.” For example, U Ba Khin mentions kalāpas “rather than
  the four elements, which together comprise the kalāpas… This method is
  not a dramatic divergence from Ledi, but such a fine-tuning points to
  the fact that meditation teachers who considered his teachings to be
  authoritative did not necessarily preserve exactly the same approach
  to meditation.”
  
  In contrast to Ledi Sayadaw, who developed remarkable mastery of many
  key areas of Buddhist scholarship and practice, Saya Thet Gyi’s
  activities were centered on formal meditation instruction. Because he
  did not possess the level of mastery or textual authority of Ledi
  Sayadaw, he was more limited in how he could best disseminate the
  Buddha’s teachings. In understanding where Saya Thet fits into the
  overall Ledi framework, Anauk Sayadaw (အေနာက္ ဆရာေတာ, who himself
  teaches in the Saya Thet tradition) referred to the concept of Ledi
  “mu” and Saya Thet Gyi “ni.” This refers on one hand to the written
  oeuvre and scriptural mastery of Ledi Sayadaw, and on the other to the
  specific meditation technique as taught by Saya Thet Gyi, which fit
  within the general constructs laid out by his teacher. Expanding
  further, Anauk Sayadaw noted that within the enormous breadth of
  Ledi’s teachings, Saya Thet Gyi fashioned a particular and specific
  way to practice, of which Ledi Sayadaw gave his explicit stamp of
  approval.
  
  At his tazaung, Saya Thet Gyi offered no structured courses of a
  specified time length (indeed, the very concept of formal “courses”
  likely did not exist in those days), but rather yogis were invited to
  come and practice for however long they chose, with many staying
  between one to two weeks. Instructions were not formalized and
  depended more on the teacher-student relationship, as well as the
  student’s own background, aptitude, and progress. When a new student
  arrived, Saya Thet Gyi would begin by teaching ānāpāna, and only if he
  felt the student was ready would he switch to Vipassanā practice,
  sometimes directing them to focus on the awareness of anicca at the
  top of the head, or center of the chest, while doing so. 
  
  In this way one can see how Saya Thet Gyi occupied the middle station
  between the giants of Ledi Sayadaw and Sayagyi U Ba Khin, who both
  transformed Buddhist practice in unprecedented ways. Braun notes that
  the “most salient difference between Ledi and U Ba Khin… is not in the
  theory of meditation but in the practicalities of its teaching. In
  sharp contrast to Ledi’s more flexible approach to meditation
  instructions, U Ba Khin established a rigid timetable for practice
  throughout the day at his center.” Thus, while Saya Thet Gyi may not
  have turned his tazaung into a fully functioning meditation center
  churning out regular courses as U Ba Khin eventually did, he plays an
  important intermediary position, by narrowing down Ledi’s teachings—
  in large part due to the simple fact that Saya Thet did not have the
  same breadth and depth of knowledge as his teacher. 
  
  Regarding his teaching style, Saya Thet Gyi did not meditate all day
  with students, and when in the tazaung with them, he spent most of his
  time in the single cell, from which he sent mettā. He typically came
  in the mornings to check in and give instructions, at which time he
  would sit upon a small raised platform in front of the three Buddha
  statues still existing today. Aware of the sensitivities of being a
  lay teacher and deeply respectful of the Saṅgha, he was careful not to
  sit in anything that resembled a formal monk’s seat. In fact, he
  forewent a higher seat of any kind because he did not wish to put
  himself in a position of power or being above others. And if a monk
  came to learn from him, he was sure to pay formal respects prior to
  teaching, and would see that the monk sat higher than him. On many
  days Saya Thet Gyi gave no discourses at all, but only meditation
  instructions, so that students would focus entirely on the practice.
  
  In his early days as a teacher, he tended to advise students to stay
  with the mindfulness of breathing for several years, but as he
  progressed as a teacher he was said to bring students to change the
  focus of their attention after less time, sometimes as short as a
  week. To assist newcomers in improving mindfulness of their body
  elements, Saya Thet Gyi sometimes forbade yogis to shower up till or
  on the day when Vipassanā instructions were given.  
  
  Some of the few anecdotes that survive suggest how much Saya Thet Gyi
  tailored his teachings to the individual student. For one student who
  was quite learned in the Abhidhamma and had extensive intellectual
  understanding of samatha and jhana practice, Saya Thet Gyi counseled
  him to be aware of the breath, either by counting breaths or feeling
  its touch.  After one week, he taught the man vipassanā. For another
  student who was in his older years and in ill-health, he instructed
  him in the practice of ānāpāna along with odata kasina (developing
  concentration via a continuous focus on the color white). While the
  primary intention was to help the man accumulate paramis for the next
  life, the practice eventually led him to understand the four elements;
  and he also reported some relief from his heart disease.