[158] Then the brahmin Saṅgārava 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 Saṅgārava said this to the Blessed One: "What, Master Gotama, is the near shore, and what is the far shore?"
"The destruction of life (pāṇātipāta), brahmin, is the near shore; abstention (veramaṇī) from the destruction of life is the far shore. Taking what is not given (adinnādāna) is the near shore; abstention from taking what is not given is the far shore. Sexual misconduct (kāmesu micchācāra) is the near shore; abstention from sexual misconduct is the far shore. False speech (musāvāda) is the near shore; abstention from false speech is the far shore. Divisive speech (pisuṇā vācā) is the near shore; abstention from divisive speech is the far shore. Harsh speech (pharusā vācā) is the near shore; abstention from harsh speech is the far shore. Frivolous talk (samphappalāpa) is the near shore; abstention from frivolous talk is the far shore. Covetousness (abhijjhā) is the near shore; non-covetousness is the far shore. Ill will (byāpāda) is the near shore; non–ill will is the far shore. Wrong view (micchādiṭṭhi) is the near shore; right view (sammādiṭṭhi) is the far shore. This, brahmin, is the near shore, and this is the far shore.
Few among human beings are those people who go to the far shore;
the rest of humankind merely runs along this bank.
But those people who conduct themselves according to the Dhamma,
in the Dhamma rightly proclaimed,
will cross over to the far shore,
beyond the realm of death (maccudheyya), so very hard to cross.
Having abandoned the dark state, the wise one should develop the bright,
having come from home to the homeless state,
into seclusion, where delight is hard to find.
There he should desire delight, having abandoned sensual pleasures, owning nothing;
the wise one should cleanse himself of the defilements of the mind (citta).
Those whose mind is rightly well developed
in the factors of awakening (bojjhaṅga),
who, without clinging, delight in the relinquishment of grasping —
with taints (āsava) destroyed, radiant,
they have attained final Nibbāna in the world."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.