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.[and so on for] the Subhakiṇha [devas...] is shown] attains companionship with the gods. The Subhakiṇha gods, monks, have a lifespan of four aeons… …attains companionship with the Vehapphala gods. The Vehapphala gods, monks, have a lifespan of five hundred aeons. There, an ordinary person, having remained for their full lifespan, having exhausted all that lifespan of those gods, goes to hell, goes to the animal realm, goes to the realm of hungry ghosts. But a disciple of the Blessed One, having remained there for their full lifespan, having exhausted all that lifespan of those gods, attains final Nibbāna in that very existence. This, monks, is the distinction, this is the difference, this is the disparity between the well-taught noble disciple and the untaught ordinary person, regarding their destination and rebirth. These, monks, are the four persons existing, found in the world. 6. Second Discourse on Loving-kindness 126. There are, monks, these four persons existing, found in the world. Which four? Here, monks, a certain person dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus, above, below, across, everywhere, in every way, the entire world, he dwells pervading with a mind imbued with loving-kindness, ample, exalted, immeasurable, without hostility, without ill-will. Whatever there is there of form, of feeling, of perception, of mental formations, of consciousness, he sees these phenomena as impermanent, as suffering, as a disease, as a boil, as a dart, as an affliction, as an ailment, as alien, as disintegrating, as empty, as not-self. Upon the breaking up of the body, after death, he attains companionship with the Suddhāvāsa gods. This, monks, is a rebirth not shared by ordinary persons. Furthermore, monks, here a certain person dwells pervading one direction with a mind imbued with compassion… …with a mind imbued with appreciative joy… …with a mind imbued with equanimity, likewise the second, And so the third, and so the fourth. Thus he dwells, having pervaded the entire world, upwards, downwards, across, everywhere, in all ways, with a mind imbued with equanimity, vast, exalted, immeasurable, without enmity, without ill will. Whatever there is therein of form, of feeling, of perception, of volitional formations, of consciousness, he sees these phenomena as impermanent, as suffering, as a disease, as a boil, as a dart, as a misfortune, as an affliction, as alien, as disintegrating, as empty, as not-self. Upon the breaking up of the body, after death, he is reborn into the companionship of the Suddhāvāsa devas. This rebirth, monks, is not common to ordinary people. These, monks, are the four persons existing, found in the world. The Sixth. 7. The First Discourse on the Marvels of the Tathāgata 127. Monks, with the appearance of the Tathāgata, the Arahant, the Fully Self-Awakened One, four marvelous, amazing phenomena appear. Which four? When, monks, the Bodhisatta, having descended from the Tusita realm, mindful and fully aware, enters his mother's womb, then in the world with its devas, its Māras, its Brahmās, with its recluses and brahmins, with its devas and humans, an immeasurable, splendid radiance appears, surpassing the divine power of the devas. Even in those inter-world spaces, the abysses, the unconfined, the dark, the utterly dark, where the light of these moon and sun, so mighty, so powerful, does not reach, even there an immeasurable, splendid radiance appears, surpassing the divine power of the devas. And even the beings reborn there recognize each other by that radiance: 'Indeed, sirs, there are other beings reborn here!' With the appearance of the Tathāgata, the Arahant, the Fully Self-Awakened One, this is the first marvelous, amazing phenomenon that appears. Furthermore, monks, when the Bodhisatta, mindful and fully aware, enters his mother's womb, from the womb he emerges, then in the world with its devas, with its Māras, with its Brahmās, with its ascetics and brahmins, with its devas and humans, an immeasurable, glorious radiance appears, surpassing the power of the devas. And those inter-world spaces, gaping, uncovered, dark, pitch-dark, where the light of these moons and suns, so mighty, so powerful, does not reach, even there an immeasurable, glorious radiance appears, surpassing the power of the devas. And those beings reborn there, they too, by that radiance, recognize each other: ‘Indeed, sirs, there are other beings reborn here!’ This, bhikkhus, is the second wondrous, amazing phenomenon that appears with the appearance of the Tathāgata, the Arahant, the Perfectly Self-Awakened One. Furthermore, bhikkhus, when the Tathāgata fully awakens to the unsurpassed perfect self-awakening, then in the world with its devas, with its Māras, with its Brahmās, with its ascetics and brahmins, with its devas and humans, an immeasurable, glorious radiance appears, surpassing the power of the devas. And those inter-world spaces, gaping, uncovered, dark, pitch-dark, where the light of these moons and suns, so mighty, so powerful, does not reach, even there an immeasurable, glorious radiance appears, surpassing the power of the devas. And those beings reborn there, they too, by that radiance, recognize each other: ‘Indeed, sirs, there are other beings reborn here!’ This, bhikkhus, is the third wondrous, amazing phenomenon that appears with the appearance of the Tathāgata, the Arahant, the Perfectly Self-Awakened One. Furthermore, bhikkhus, when the Tathāgata sets in motion the unsurpassed Wheel of Dhamma, then in the world with its devas, with its Māras, with its Brahmās, with its ascetics and brahmins, with its devas and humans, an immeasurable, glorious radiance appears, surpassing the power of the devas. And those inter-world spaces, gaping, uncovered, dark, pitch-dark, where even The light of these moon and sun, of such great power, of such great might, does not reach there. Even there, an immeasurable, splendid radiance appears, surpassing indeed the divine power of the gods. And whatever beings are born there, they too, by that radiance, recognize one another: 'Indeed, sirs, there are other beings born here.' With the appearance, bhikkhus, of the Tathagata, the Arahant, the Perfectly Self-Awakened One, this fourth wonderful, amazing phenomenon appears. With the appearance, bhikkhus, of the Tathagata, the Arahant, the Perfectly Self-Awakened One, these four wonderful, amazing phenomena appear." The Seventh. 8. The Second Discourse on the Tathagata's Wonders. 128. "With the appearance, bhikkhus, of the Tathagata, the Arahant, the Perfectly Self-Awakened One, four wonderful, amazing phenomena appear. Which four? Bhikkhus, beings are fond of attachment, delight in attachment, rejoice in attachment; they, by the Tathagata, when the teaching on non-attachment is taught, listen intently, lend an ear, and set their minds on understanding. With the appearance, bhikkhus, of the Tathagata, the Arahant, the Perfectly Self-Awakened One, this first wonderful, amazing phenomenon appears. "Bhikkhus, beings are fond of conceit, delight in conceit, rejoice in conceit. They, by the Tathagata, when the teaching on the removal of conceit is taught, listen intently, lend an ear, and set their minds on understanding. With the appearance, bhikkhus, of the Tathagata, the Arahant, the Perfectly Self-Awakened One, this second wonderful, amazing phenomenon appears. "Bhikkhus, beings are fond of non-pacification, delight in non-pacification, rejoice in non-pacification. They, by the Tathagata, when the teaching on pacification is taught, listen intently, lend an ear, and set their minds on understanding. With the appearance, bhikkhus, of the Tathagata, the Arahant, the Perfectly Self-Awakened One, this third wonderful, amazing phenomenon appears. "Bhikkhus, beings are gone into ignorance, like an egg, enveloped. They, by the Tathagata, when the teaching on the removal of ignorance is taught, listen intently, they It lays down another mind, it establishes another mind. Monks, with the appearance of the Tathāgata, the Arahant, the Perfectly Self-Awakened One, this fourth wondrous, amazing phenomenon appears. Monks, with the appearance of the Tathāgata, the Arahant, the Perfectly Self-Awakened One, these four wondrous, amazing phenomena appear. The Eighth. 9. The Discourse on Ānanda's Wonders 129. "Monks, there are these four wondrous, amazing phenomena in Ānanda. Which four? Monks, if a company of monks approaches Ānanda for a sight, they are delighted even by the sight. And if Ānanda speaks the Dhamma there, they are delighted even by the speaking. Monks, the company of monks is still unsatisfied, when Ānanda becomes silent. "Monks, if a company of nuns approaches Ānanda for a sight, they are delighted even by the sight. And if Ānanda speaks the Dhamma there, they are delighted even by the speaking. Monks, the company of nuns is still unsatisfied, when Ānanda becomes silent. "Monks, if a company of laymen approaches Ānanda for a sight, they are delighted even by the sight. And if Ānanda speaks the Dhamma there, they are delighted even by the speaking. Monks, the company of laymen is still unsatisfied, when Ānanda becomes silent. "Monks, if a company of laywomen approaches Ānanda for a sight, they are delighted even by the sight. And if Ānanda speaks the Dhamma there, they are delighted even by the speaking. Monks, the company of laywomen is still unsatisfied, when Ānanda becomes silent. Monks, these are the four wondrous, amazing phenomena in Ānanda." The Ninth. 10. The Discourse on the Wonders of the Wheel-turning Monarch 130. "Monks, there are these four wondrous, amazing phenomena in a Wheel-turning Monarch. Which four? Monks, if a company of khattiyas approaches the Wheel-turning Monarch for a sight, they are delighted even by the sight. And if If the Wheel-turning King speaks,