Sayadaw Baddanta Vepulla - The Book of Notes on the Science of Knowledge

The rise of the ancient gods

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In this Buddha world, the five Buddhas truly arise. During the era of those five Buddhas, the wisdom arose.

The first is the 80,000 wisdoms that emerged from within and outside the teachings of the Buddha Koisam, the second is the Buddha Konagonda, the third is the Buddha Kassapa, the fourth is the Buddha Gotama.

There are 320,000 wisdoms that will emerge from the teachings of the Fifth Arimathea Buddha, both within and outside the Dharma.

In total, there are six hundred and forty thousand (640,000) wisdoms that emerge from the five Buddhas.

Now, the wisdoms that will emerge within the teachings of Gautama Buddha, the wisdoms that have emerged,

The one who was born on the island of Pubvavideha and was a Brahmin who was to be a scholar in every Kasi kingdom (64)

Besides this, the son of the king of gods named Kibhumanta was also born, and he ruled the island of Angapura, also known as Kolabhumanta.

There were (195) Pedda Vijjas from the Brahmin caste, who came from the island of Aparagoyana, and (493) Sam Vijjas from the Brahmin caste, who were the chief priests of the Kosala kingdom. In addition, there were (658) Siva Vijjas from the Brahmin caste, who came from the northern island, who were the Sajjakara Brahmins of the Kuru kingdom. In addition, there was Pedda Vijja, the father of Jyotika in the land of Rajagaha; Pedda Vijja, the father of King Nagavijaya in the land of Sathon; Siva Vijja, the father of the monk Nagatissa in the island of Ceylon; Invijja, who was related to the chief of Sathon, Puzzamala; In the Kavalamai story, the granddaughter of a university professor, Princess Pansarupa, is betrothed to a prince, and the princess is secretly placed inside the betrothal ring and given to the prince. The prince is also told not to open the betrothal ring while he is on the road. He is told to open it only when he reaches the palace. The prince does not listen and opens it while he is on the road, so the princess and a medicine man named Prasiddhi have an affair.

In addition, during the reign of King Thato, the city of Inwa was founded by a noble named Madhusak Raja, who was once born with mercury.

The great sage, and during the reign of King Zeya Thin Kyan (Jeya Thingyan) of Myinmai, a learned minister and 36 others who followed him in the forest and discovered a treasure of medicine, and during the reign of King Kshwa of Bagan, the monk named Ananawansa, and the monk named Sintamaya Inn, who played with the treasure of Seintamaya Inn many times and discovered a treasure of medicine, and in addition to him, the monk named Ajjaguna, who discovered a treasure of mercury in the city of Paukkan, and in addition to him, the monk named Kavinda in the city of Dwaravadi, who discovered a treasure of mercury by making a crystal.

The water-wise monk, the mercury-wise monk, was also a monk of the land of Kshetra, who was the son of the king of the land of Maya (his wife), who was the son of the king

The school is called Indrasariya, and in addition, there is a school called Khatira Loha near Taungthaman village in Amarapura, during the reign of King Naung Dawgyi.

The iron statue that the Buddha, who had been ordained and who had come forth, received was one. In addition, the iron statue known as Samparamala, knowing that the Buddha would stand at the top of the mountain of Samsumagiri in the future, made a beautiful offering of a length of (250) cubits, a width of (200) cubits, and a weight of (40) pounds.

The great sand-stone mat that was to be worn as a death-blessing was brought from Mount Gandhamadana, and the great Samvaramala, which was purchased from the top of Mount Samsumagiri and donated to the monastery, was a great Samvījja. The Samvījjas who emerged in these (2) places within and outside the teachings of the Buddha Gautama are as follows:

In the time of King Brahmadatta of Varanasi, the ascetics who were to be educated were given the gift of mercury, and they were able to attain their full potential and emerge as (64) mercury-wise men.

In addition, in the country of Sampanagora, in the reign of King Vasudatta, there were (55) sages of the Rāsāsāra who were born from the creation of the crystal-clear mercury known as Rāsāsāra.

Furthermore, in the Sakyan era, the ascetics who were to receive the Parādeesa from King Suddhodana of Kapilavatthu, were to issue a decree of non-payment of the Parādeesa, and they were to stand forth.

There were ninety-nine mercury-sages named Parajjasara, and in the time of King Sakya of Magadha, in the Koliya kingdom, a hermit named Suvannajasara, who purified mercury from gold-eating worms, and who, having attained enlightenment, emerged and became a great sage, five hundred and fifty mercury-sages named Suvannajasara.

In addition, in the Angapura region, Madura, during the reign of King Suya, all the people named Kilebhuvyanta were

The ninety-five mercury-wizards named Kilabhu, who were born by the action of the lower mercury, were on one side. The other were the two hundred and eighty-eight mercury-wizards named Lohaparada, who were born by the action of the mercury from the iron rock, and were on the other side.

In addition, in the Kalighat region, during the reign of King Dhammadinna, the ascetics who were to be called Khatiranezza were able to cast iron from the head of a bird, and (389) ironsmiths who were to be called Khatiranezza were able to cast iron from the head of a bird, and (499) ironsmiths who were to be called Khatiranezza were able to cast iron from the head of a bird, and (500) ironsmiths who were to be called Khatiranezza were able to cast iron from the head of a bird, and (600) ironsmiths who were to be called Khatiranezza were able to cast iron from the head of a bird, and (700) ironsmiths who were to be called Khatiranezza were able to cast iron from the head of a bird, and (800) ironsmiths who were to be called Khatiranezza were able to cast iron from the head of a bird, and (900) ironsmiths who were to be called Khatiranezza were able to cast iron from the head of a bird, and (10

'In the Kishtava Avanti region, during the reign of King Takkasila, the ascetics who were to be called Rukkhajas, used other elements to produce the Rukkhamusa, and thus, they attained the highest state and emerged, producing (555) metal experts, one

In addition, in the Kuru kingdom, in the land of Satsana, during the reign of King Rajinda, the ascetics who had attained the Dhamma were called to the mountain and were called to the mountain, and (658) ironsmiths were born.

Furthermore, in the Panchalarajya region, in the land of Setuttara, during the reign of King Janinda, the ascetics who were to be taught the Panisaksha (Paniṇa) made iron from the water, and from the iron shell, and thus emerged (785) iron masters, one

In addition, in the Videhara kingdom, in the land of Maithili, during the reign of King Janissa, a person named Muttakanda made metal from pearls and iron, and there were (864) metalsmiths who stood out. In addition, in the Pāṣi kingdom, in the land of Pataliputta, during the reign of King Mundari, a hermit named Sarabhuyadaka made metal from natural resources, tin cans, and metal, and there were (994) metalsmiths who stood out.

In the Sura region, in the land of Pava, during the reign of King Surinda, a person named Diyamula Sakkatta worked with iron obtained from rocks, shells, and rivers, and thus produced (1350) ironsmiths.

It is a thing,

In addition, in the Vajji region, in the country of Vesali, during the reign of King Pakkusadī, a person named Mahaparanimmimayiddhi

The (139) herbalists who, having mastered the mountain, did not fail to enter the cave, but mixed it with other substances, stirred it up with mantras, and emerged with the same form and power.

In the Magadha region, in the Rajagaha region, during the reign of King Bimbisara, the (260) sages of the sages who followed the history of Ayurveda, the history of chemistry, the history of Brahma, the history of the Sangha, etc., emerged and flourished.

Of these (80,000) eighty thousand wisdoms, (7,730) have already emerged. The remaining (7,2270) potential wisdoms will continue to emerge, so we should strive to develop many more.

Here is the story of the emergence of ancient sages.

Yaketi Astha, Agha

There is no being who can transcend the concept of death. The kings of the universe, the kings of the kingdoms, the kings of the gods, the kings of the gods, the kings of Brahma, and the Buddha are not able to transcend it. Therefore, the ancestors who have emerged in the world, the kings of the gods, the kings of the gods, the monks of the Weavers' Hill, and all the arts of medicine, medicine, mercury, (mantra) arts, iron arts, and the noble arts, and all the arts, cannot escape from the hands of death.

Even if some wisdom says that it never dies, that wisdom does not see the universal Dhamma and does not believe in the power of the Buddha.

Because it is beyond the machine, that wisdom is beyond the ego.

Is that knowledge even more excellent than the Buddha's? The Buddha, who suffered the torture of death in his forty-fifth life and eighty-seventh life, entered into Nibbana.

In the world, even the Buddha, who is far superior to human kings, gods, and Brahma kings, is still subject to death. What kind of knowledge is said to be immortal? Is that knowledge higher than a Buddha? Is it more powerful and long-lived than a Buddha? If you want to say that it is a Buddha (or a great Buddha) than a Buddha, it would be wrong. O saints, be careful.

Ayurvedic knowledge means the knowledge of long life. Long life does not mean immortality. Death is death. But it is said to be long-lived. The life of the sages is at least (1000) years long. Some sages with good Ayurvedic knowledge live for (5000) years, some for (10000) years, and some even live longer than the world.

Having lived this long, he died in the end. The immortal sage and the immortal Zawgyi

Good, the outgoing monk

| No. Death is inevitable. However, with the power of siddhi that has been cultivated and practiced, life can be prolonged by a thousand, ten thousand, one hundred thousand, one world, etc. After it has been prolonged, death must come. Therefore, there is no immortal being in the world.

Similarly, there is no such thing as death in the world. Death is death. It is not death. To say death is death, it is death. To say death is death, it is death. To pass from one life to another, to die, to pass away, to pass away, to pass away. To pass from one life to another, to pass away

The death of the Buddha is called parinibbana. The death of monks and monks is called passing away.

It is said that the king, the king of the universe, the king of the pada is called the death of the king. The death of a great man or a great man is called the death of the king. The death of a person who has practiced the arts and sciences and has not reached the end of the path is called the death of the one who has died. Some of the remaining disciples were ashamed and feared, so they asked the teacher who had practiced the arts and sciences for help.

It is just a trick to say that death comes out, or a lie. It is a bad thing to say that death comes out, and it is a trick to say that death comes out. The truth is death.

It cannot be said that death comes out of nowhere. There is no such thing as death comes out of nowhere in the world. Death is

It is dead. In another life after death, according to one's merits and demerits, one may want to become a deity (or) go to hell. One may want to become an animal. No one (or) a Buddha or a monk can say that. Therefore, there is no such thing as death coming out of the dead in the world. The Buddha did not say anything about it. It is not mentioned in the great scriptures of the Pitaka, but in many secular scriptures, it is written in a mythological and imaginary way. It is not true. If you look at the Sankara Dharma, you will find many mistakes. Therefore,

Remember that there is no such thing as death in this world.

It is true that the self-origination is the origin of the self. Even the self-origination is of two kinds. (1) It is the one who changes its original form and assumes a new form through knowledge.

The noun "thiwọnka" means a kind of "salvation" from the original noun (it seems to be a kind of continuation of the same noun). (2) Without changing its original form, it can maintain its age due to aging, illness, etc., with the power of very powerful Mahiddhi medicines, such as sama, gatha, and pyā, and then it can come out alive and stand up. There are (2) types: (1) The first type is "mee tọn" (also called "fire-thon"), which means jumping into the fire and using the power of sāna,

A form of transformation through the power of medicine and coming out alive. (2) Jumping into water and being bathed in water, a form of transformation through the power of medicine and coming out alive. (3) Gulonthon (also known as Gulonthon) means

A form of transformation through the power of magic and then coming back to life. (4) A coffin (A coffin is placed when a person dies)

(a type of coffin made of wood, a type of coffin made of wood) and then entering the head, changing form with the power of the mind, and then coming out alive (4)

The second type is the one that does not change its original form, but instead, with the power of extremely powerful herbs, medicines, medicines, tablets, iron tablets, mercury vapor, etc., it can live for many years and come out of its old age, just like its original form and name.

To summarize:

'The first type of emergence is the emergence of the original noun with the meaning of fire, water, cave, etc.,

The second type of emergence is one in which the form does not change, nor does the name change, but the emergence of the living being is the same as the original form and name, through the power of the siddhi energy such as medicine, ayin, mantra, and aya. Therefore, there is no such thing as death. The wise believe that there is only emergence of the living being.

Here, I have written about the meanings of the dead and the living in this era.