[64] "But when, Ānanda, a bhikkhu neither regards feeling (vedanā) as self, nor regards self as being without experience of feeling, nor regards it thus: 'My self feels; for my self is subject to feeling'—then, regarding [things] in this way, he clings to nothing in the world; not clinging, he is not agitated; not being agitated, he personally attains final Nibbāna. He understands: 'Birth (jāti) is exhausted, the holy life (brahmacariya) has been lived, what was to be done has been done, there is nothing further for this state of being.'
"Ānanda, if anyone should say of a bhikkhu thus freed: 'The Tathāgata exists after death—such is the view,' that is not fitting. 'The Tathāgata does not exist after death—such is the view,' that is not fitting. 'The Tathāgata both exists and does not exist after death—such is the view,' that is not fitting. 'The Tathāgata neither exists nor does not exist after death—such is the view,' that is not fitting.
"For what reason? As far, Ānanda, as designation (adhivacana) extends, as far as the pathway of designation extends, as far as the pathway of language (nirutti) extends, as far as description (paññatti) extends, as far as the pathway of description extends, as far as making known (paññāpana) extends, as far as the sphere of wisdom extends, as far as the round (vaṭṭa) revolves—so far does the round revolve. A bhikkhu is freed by directly knowing that; and that with regard to a bhikkhu freed by directly knowing that there should be the view 'he does not know, he does not see'—that is not fitting."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.