In the Buddha's Words - Bhikkhu Bodhi [116]
“Here, monks, some person dwells pervading one quarter with a mind imbued with altruistic joy, likewise the second quarter, the third, and the fourth. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with altruistic joy, vast, exalted, measureless, without hostility, without ill will. He relishes it, takes a liking to it, and is thrilled by it. If he is firm in it, resolves upon it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of refulgent glory. The lifespan of those devas is four eons. The worldling remains there all his life, and when he has completed the entire life-span of those devas, he goes to hell, to the animal realm, and to the domain of spirits. But the Blessed One’s disciple remains there all his life, and when he has completed the entire lifespan of those devas, he attains final Nibbāna in that very same state of existence. This is the difference, the disparity, the distinction between the instructed noble disciple and the uninstructed worldling, that is, with regard to destination and rebirth.
“Here, monks, some person dwells pervading one quarter with a mind imbued with equanimity, likewise the second quarter, the third, and the fourth. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will. He relishes it, takes a liking to it, and is thrilled by it. If he is firm in it, resolves upon it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of great fruit. The lifespan of those devas is five hundred eons. The worldling remains there all his life, and when he has completed the entire life-span of those devas, he goes to hell, to the animal realm, and to the domain of spirits. But the Blessed One’s disciple remains there all his life, and when he has completed the entire lifespan of those devas, he attains final Nibbāna in that very same state of existence. This is the difference, the disparity, the distinction between the instructed noble disciple and the uninstructed worldling, that is, with regard to destination and rebirth.
“These, monks, are the four kinds of persons found existing in the world.”
(AN 4:125; II 128–29)
9. THE PERILS OF SAMSĀRA
(1) The Stream of Tears
“Monks, this saṃsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. What do you think, monks, which is more: the stream of tears that you have shed as you roamed and wandered through this long course, weeping and wailing because of being united with the disagreeable and separated from the agreeable—this or the water in the four great oceans?” “As we understand the Dhamma taught by the Blessed One, venerable sir, the stream of tears that we have shed as we roamed and wandered through this long course, weeping and wailing because of being united with the disagreeable and separated from the agreeable—this alone is more than the water in the four great oceans.” “Good, good, monks! It is good that you understand the Dhamma taught by me in such a way. The stream of tears that you have shed as you roamed and wandered through this long course, weeping and wailing because of being united with the disagreeable and separated from the agreeable—this alone is more than the water in the four great oceans.