[51] Then a certain bhikkhu approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, that bhikkhu said this to the Blessed One: "Venerable sir, what is the cause, what is the condition, by reason of which doubt (vicikicchā) about the undeclared points does not arise in the instructed noble disciple?"
"It is with the cessation of view (diṭṭhi), bhikkhu, that doubt about the undeclared points does not arise in the instructed noble disciple. 'The Tathāgata exists after death' — this, bhikkhu, is a matter of view. 'The Tathāgata does not exist after death' — this, bhikkhu, is a matter of view. 'The Tathāgata both exists and does not exist after death' — this, bhikkhu, is a matter of view. 'The Tathāgata neither exists nor does not exist after death' — this, bhikkhu, is a matter of view.
"The uninstructed worldling, bhikkhu, does not understand view, does not understand the origin of view, does not understand the cessation of view, does not understand the way of practice leading to the cessation of view. For him that view increases; he is not freed from birth, aging, death, from sorrow, lamentation, pain, grief, and despair; he is not freed from suffering (dukkha), I say. But the instructed noble disciple, bhikkhu, understands view, understands the origin of view, understands the cessation of view, understands the way of practice leading to the cessation of view. For him that view ceases; he is freed from birth, aging, death, from sorrow, lamentation, pain, grief, and despair; he is freed from suffering, I say.
"Knowing thus, bhikkhu, seeing thus, the instructed noble disciple does not declare 'The Tathāgata exists after death'; does not declare 'The Tathāgata does not exist after death'; does not declare 'The Tathāgata both exists and does not exist after death'; does not declare 'The Tathāgata neither exists nor does not exist after death.' Knowing thus, bhikkhu, seeing thus, the instructed noble disciple is thus of such a nature as not to make declarations regarding the undeclared points. Knowing thus, bhikkhu, seeing thus, the instructed noble disciple does not tremble, does not shake, does not waver, does not fall into terror regarding the undeclared points.
"'The Tathāgata exists after death' — this, bhikkhu, is a matter of craving (taṇhā), a matter of perception, something conceived, something proliferated, a matter of clinging; it is remorse. 'The Tathāgata does not exist after death' — this, bhikkhu, is remorse. 'The Tathāgata both exists and does not exist after death' — this, bhikkhu, is remorse. 'The Tathāgata neither exists nor does not exist after death' — this, bhikkhu, is remorse.
"The uninstructed worldling, bhikkhu, does not understand remorse, does not understand the origin of remorse, does not understand the cessation of remorse, does not understand the way of practice leading to the cessation of remorse. For him that remorse increases; he is not freed from birth, aging, death, from sorrow, lamentation, pain, grief, and despair; he is not freed from suffering, I say. But the instructed noble disciple, bhikkhu, understands remorse, understands the origin of remorse, understands the cessation of remorse, understands the way of practice leading to the cessation of remorse. For him that remorse ceases … Knowing thus, bhikkhu, seeing thus, the instructed noble disciple does not tremble, does not shake, does not waver, does not fall into terror regarding the undeclared points.
"This, bhikkhu, is the cause, this is the condition, by reason of which doubt about the undeclared points does not arise in the instructed noble disciple."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.