10.117. Sangàrava

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.

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.”