“Mendicants, towards evening the lion, king of beasts, emerges from his den, “Sīho, bhikkhave, migarājā sāyanhasamayaṁ āsayā nikkhamati. yawns, Āsayā nikkhamitvā vijambhati. surveys the four quarters, Vijambhitvā samantā catuddisā anuviloketi. and roars his lion’s roar three times. Samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadati. Then he sets out on the hunt. Tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkamati. And the animals who hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. Ye kho pana te, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṁ suṇanti, te yebhuyyena bhayaṁ saṁvegaṁ santāsaṁ āpajjanti. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air. Bilaṁ bilāsayā pavisanti, dakaṁ dakāsayā pavisanti, vanaṁ vanāsayā pavisanti, ākāsaṁ pakkhino bhajanti. Even the royal elephants, bound with strong harnesses in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there. Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu daḷhehi varattehi bandhanehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṁ cajamānā yena vā tena vā palāyanti. That’s how powerful is the lion, king of beasts, over animals, how illustrious and mighty. Evaṁ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṁ pāṇānaṁ, evaṁ mahesakkho evaṁ mahānubhāvo.

In the same way, when a Realized One arises in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed—he teaches the Dhamma: Evamevaṁ kho, bhikkhave, yadā tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā, so dhammaṁ deseti: ‘Such is substantial reality, such is the origin of substantial reality, such is the cessation of substantial reality, such is the practice that leads to the cessation of substantial reality.’ ‘iti sakkāyo, iti sakkāyasamudayo, iti sakkāyanirodho, iti sakkāyanirodhagāminī paṭipadā’ti.

Now, there are gods who are long-lived, beautiful, and very happy, lasting long in their divine palaces. When they hear this teaching by the Realized One, they’re typically filled with fear, awe, and terror. Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṁ sutvā yebhuyyena bhayaṁ saṁvegaṁ santāsaṁ āpajjanti: ‘Oh no! It turns out we’re impermanent, though we thought we were permanent! ‘aniccā vata kira, bho, mayaṁ samānā niccamhāti amaññimha; It turns out we don’t last, though we thought we were everlasting! addhuvā vata kira, bho, mayaṁ samānā dhuvamhāti amaññimha; It turns out we’re transient, though we thought we were eternal! asassatā vata kira, bho, mayaṁ samānā sassatamhāti amaññimha. It turns out that we’re impermanent, not lasting, transient, and included within substantial reality.’ Mayaṁ kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti.

That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty. Evaṁ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṁ mahesakkho evaṁ mahānubhāvoti.

The Buddha, the unrivaled teacher Yadā buddho abhiññāya, in all the world with its gods, dhammacakkaṁ pavattayī; rolls forth the Wheel of Dhamma Sadevakassa lokassa, from his own insight: satthā appaṭipuggalo.

substantial reality, its cessation, Sakkāyañca nirodhañca, the origin of substantial reality, sakkāyassa ca sambhavaṁ; and the noble eightfold path Ariyañcaṭṭhaṅgikaṁ maggaṁ, that leads to the stilling of suffering. dukkhūpasamagāminaṁ.

And then the long-lived gods, Yepi dīghāyukā devā, so beautiful and famous, vaṇṇavanto yasassino; are afraid and full of terror, Bhītā santāsamāpāduṁ, like the other beasts when they hear a lion. sīhassevitare migā.

‘We haven’t passed beyond substantial reality! Avītivattā sakkāyaṁ, It turns out we’re impermanent!’ aniccā kira bho mayaṁ; So they say when they hear the word Sutvā arahato vākyaṁ, of the perfected one, free and unaffected.” vippamuttassa tādino”ti.