Reference Translation by Bhikkhu Sujato (CC0).
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“kiṁ nu kho, bho gotama, orimaṁ tīraṁ, kiṁ pārimaṁ tīran”ti?
“Worthy Gotama, what is the near shore? And what is the far shore?”
“Micchādiṭṭhi kho, brāhmaṇa, orimaṁ tīraṁ, sammādiṭṭhi pārimaṁ tīraṁ;
“Wrong view is the near shore, brahmin, and right view is the far shore.
micchāsaṅkappo orimaṁ tīraṁ, sammāsaṅkappo pārimaṁ tīraṁ;
Wrong purpose is the near shore, and right purpose is the far shore.
micchāvācā orimaṁ tīraṁ, sammāvācā pārimaṁ tīraṁ;
Wrong speech is the near shore, and right speech is the far shore.
micchākammanto orimaṁ tīraṁ, sammākammanto pārimaṁ tīraṁ;
Wrong action is the near shore, and right action is the far shore.
micchāājīvo orimaṁ tīraṁ, sammāājīvo pārimaṁ tīraṁ;
Wrong livelihood is the near shore, and right livelihood is the far shore.
micchāvāyāmo orimaṁ tīraṁ, sammāvāyāmo pārimaṁ tīraṁ;
Wrong effort is the near shore, and right effort is the far shore.
micchāsati orimaṁ tīraṁ, sammāsati pārimaṁ tīraṁ;
Wrong mindfulness is the near shore, and right mindfulness is the far shore.
micchāsamādhi orimaṁ tīraṁ, sammāsamādhi pārimaṁ tīraṁ;
Wrong immersion is the near shore, and right immersion is the far shore.
micchāñāṇaṁ orimaṁ tīraṁ, sammāñāṇaṁ pārimaṁ tīraṁ;
Wrong knowledge is the near shore, and right knowledge is the far shore.
micchāvimutti orimaṁ tīraṁ, sammāvimutti pārimaṁ tīranti.
Wrong freedom is the near shore, and right freedom is the far shore.
Idaṁ kho, brāhmaṇa, orimaṁ tīraṁ, idaṁ pārimaṁ tīranti.
This is the near shore, and this is the far shore.
Appakā te manussesu,
Few are those among humans
ye janā pāragāmino;
who cross to the far shore.
Athāyaṁ itarā pajā,
The rest just run around
tīramevānudhāvati.
on the near shore.
Ye ca kho sammadakkhāte,
When the teaching is well explained,
dhamme dhammānuvattino;
those who practice accordingly
Te janā pāramessanti,
are the ones who will cross over
maccudheyyaṁ suduttaraṁ.
Death’s dominion so hard to pass.
Kaṇhaṁ dhammaṁ vippahāya,
Rid of dark qualities,
Sukkaṁ bhāvetha paṇḍito;
an astute person should develop the bright.
Okā anokamāgamma,
Leaving home behind
Viveke yattha dūramaṁ.
for the seclusion so hard to enjoy,
Tatrābhiratimiccheyya,
try to find satisfaction there,
hitvā kāme akiñcano;
having left behind sensual pleasures.
Pariyodapeyya attānaṁ,
Owning nothing, an astute person
cittaklesehi paṇḍito.
would cleanse themselves of mental corruptions.
Yesaṁ sambodhiyaṅgesu,
Those whose minds are rightly developed
sammā cittaṁ subhāvitaṁ;
in the awakening factors;
Ādānapaṭinissagge,
who, letting go of attachments,
anupādāya ye ratā;
delight in not grasping:
Khīṇāsavā jutimanto,
with defilements ended, brilliant,
te loke parinibbutā”ti.
they are quenched in this world.”
Pañcamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Worthy Gotama, what is the near shore? And what is the far shore?”
“Wrong view is the near shore, brahmin, and right view is the far shore.
Wrong purpose is the near shore, and right purpose is the far shore.
Wrong speech is the near shore, and right speech is the far shore.
Wrong action is the near shore, and right action is the far shore.
Wrong livelihood is the near shore, and right livelihood is the far shore.
Wrong effort is the near shore, and right effort is the far shore.
Wrong mindfulness is the near shore, and right mindfulness is the far shore.
Wrong immersion is the near shore, and right immersion is the far shore.
Wrong knowledge is the near shore, and right knowledge is the far shore.
Wrong freedom is the near shore, and right freedom is the far shore.
This is the near shore, and this is the far shore.
Few are those among humans
who cross to the far shore.
The rest just run around
on the near shore.
When the teaching is well explained,
those who practice accordingly
are the ones who will cross over
Death’s dominion so hard to pass.
Rid of dark qualities,
an astute person should develop the bright.
Leaving home behind
for the seclusion so hard to enjoy,
try to find satisfaction there,
having left behind sensual pleasures.
Owning nothing, an astute person
would cleanse themselves of mental corruptions.
Those whose minds are rightly developed
in the awakening factors;
who, letting go of attachments,
delight in not grasping:
with defilements ended, brilliant,
they are quenched in this world.”
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca:
“kiṁ nu kho, bho gotama, orimaṁ tīraṁ, kiṁ pārimaṁ tīran”ti?
“Micchādiṭṭhi kho, brāhmaṇa, orimaṁ tīraṁ, sammādiṭṭhi pārimaṁ tīraṁ;
micchāsaṅkappo orimaṁ tīraṁ, sammāsaṅkappo pārimaṁ tīraṁ;
micchāvācā orimaṁ tīraṁ, sammāvācā pārimaṁ tīraṁ;
micchākammanto orimaṁ tīraṁ, sammākammanto pārimaṁ tīraṁ;
micchāājīvo orimaṁ tīraṁ, sammāājīvo pārimaṁ tīraṁ;
micchāvāyāmo orimaṁ tīraṁ, sammāvāyāmo pārimaṁ tīraṁ;
micchāsati orimaṁ tīraṁ, sammāsati pārimaṁ tīraṁ;
micchāsamādhi orimaṁ tīraṁ, sammāsamādhi pārimaṁ tīraṁ;
micchāñāṇaṁ orimaṁ tīraṁ, sammāñāṇaṁ pārimaṁ tīraṁ;
micchāvimutti orimaṁ tīraṁ, sammāvimutti pārimaṁ tīranti.
Idaṁ kho, brāhmaṇa, orimaṁ tīraṁ, idaṁ pārimaṁ tīranti.
Appakā te manussesu,
ye janā pāragāmino;
Athāyaṁ itarā pajā,
tīramevānudhāvati.
Ye ca kho sammadakkhāte,
dhamme dhammānuvattino;
Te janā pāramessanti,
maccudheyyaṁ suduttaraṁ.
Kaṇhaṁ dhammaṁ vippahāya,
Sukkaṁ bhāvetha paṇḍito;
Okā anokamāgamma,
Viveke yattha dūramaṁ.
Tatrābhiratimiccheyya,
hitvā kāme akiñcano;
Pariyodapeyya attānaṁ,
cittaklesehi paṇḍito.
Yesaṁ sambodhiyaṅgesu,
sammā cittaṁ subhāvitaṁ;
Ādānapaṭinissagge,
anupādāya ye ratā;
Khīṇāsavā jutimanto,
te loke parinibbutā”ti.
Pañcamaṁ.