[117] Then the brahmin Sagārava approached the Blessed One; having approached, he exchanged greetings with the Blessed One, and when the courteous and memorable talk was concluded, he sat down to one side. Sitting to one side, the brahmin Sagārava said this to the Blessed One: "Master Gotama, what is the near shore, and what is the far shore?"
"Wrong view (micchādiṭṭhi), brahmin, is the near shore; right view (sammādiṭṭhi) is the far shore. Wrong thought (micchāsaṅkappa) is the near shore; right thought (sammāsaṅkappa) is the far shore. Wrong speech (micchāvācā) is the near shore; right speech (sammāvācā) is the far shore. Wrong action (micchākammanta) is the near shore; right action (sammākammanta) is the far shore. Wrong livelihood (micchā-ājīva) is the near shore; right livelihood (sammā-ājīva) is the far shore. Wrong effort (micchāvāyāma) is the near shore; right effort (sammāvāyāma) is the far shore. Wrong mindfulness (micchāsati) is the near shore; right mindfulness (sammāsati) is the far shore. Wrong concentration (micchāsamādhi) is the near shore; right concentration (sammāsamādhi) is the far shore. Wrong knowledge (micchāñāṇa) is the near shore; right knowledge (sammāñāṇa) is the far shore. Wrong deliverance (micchāvimutti) is the near shore; right deliverance (sammāvimutti) is the far shore. This, brahmin, is the near shore; this is the far shore.
Few among human beings are the people who go across to the far shore;
the rest of humanity merely runs along this bank.
But those people who conform to the Dhamma in the Dhamma well proclaimed —
they will cross to the far shore, beyond the realm of Death, so hard to cross.
Having abandoned the dark dhamma, let the wise one develop the bright,
having come from home to the homeless state, into seclusion where delight is hard to find.
There let him desire delight; having abandoned sensual pleasures, owning nothing,
let the wise one cleanse himself of the defilements of the mind (citta).
Those whose mind is rightly well developed in the factors of awakening (sambodhiyaṅga),
who, without clinging, delight in the relinquishment of grasping —
with taints (āsava) destroyed, radiant, they are fully quenched in the world."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.