1Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, what is the cause, what is the reason why an educated noble disciple has no doubts regarding the undeclared points?”

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2“Mendicant, it’s due to the cessation of views that an educated noble disciple has no doubts regarding the undeclared points.

‘A Realized One exists after death’: this is a misconception. ‘A Realized One doesn’t exist after death’: this is a misconception. ‘A Realized One both exists and doesn’t exist after death’: this is a misconception. ‘A Realized One neither exists nor doesn’t exist after death’: this is a misconception.

An uneducated ordinary person doesn’t understand views, their origin, their cessation, or the practice that leads to their cessation. And so their views grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

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3An educated noble disciple does understand views, their origin, their cessation, and the practice that leads to their cessation. And so their views cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.

Knowing and seeing this, an educated noble disciple does not answer: ‘A Realized One exists after death’, ‘a Realized One doesn’t exist after death’, ‘a Realized One both exists and doesn’t exist after death’, ‘a Realized One neither exists nor doesn’t exist after death.’ Knowing and seeing this, an educated noble disciple does not declare the undeclared points.

Knowing and seeing this, an educated noble disciple doesn’t shake, tremble, quake, or become nervous regarding the undeclared points.

4‘A Realized One exists after death’: this is just about craving. … it’s just about perception … it’s an identification … it’s a proliferation … it’s just about grasping … ‘A Realized One exists after death’: this is a regret. ‘A Realized One doesn’t exist after death’: this is a regret. ‘A Realized One both exists and doesn’t exist after death’: this is a regret. ‘A Realized One neither exists nor doesn’t exist after death’: this is a regret.

An uneducated ordinary person doesn’t understand regrets, their origin, their cessation, or the practice that leads to their cessation. And so their regrets grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

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5An educated noble disciple does understand regrets, their origin, their cessation, and the practice that leads to their cessation. And so their regrets cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.

Knowing and seeing this, an educated noble disciple does not answer: ‘A Realized One exists after death’ … ‘a Realized One neither exists nor doesn’t exist after death.’

Knowing and seeing this, an educated noble disciple does not declare the undeclared points.

Knowing and seeing this, an educated noble disciple doesn’t shake, tremble, quake, or become nervous regarding the undeclared points.

This is the cause, this is the reason why an educated noble disciple has no doubts regarding the undeclared points.”

1Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: 

"ko nu kho, bhante, hetu ko paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū"ti?

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2"Diṭṭhinirodhā kho, bhikkhu, sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsu.

‘Hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṁ; ‘Na hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṁ; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṁ; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṁ.

Assutavā, bhikkhu, puthujjano diṭṭhiṁ nappajānāti, diṭṭhisamudayaṁ nappajānāti, diṭṭhinirodhaṁ nappajānāti, diṭṭhinirodhagāminiṁ paṭipadaṁ nappajānāti. Tassa sā diṭṭhi pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

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3Sutavā ca kho, bhikkhu, ariyasāvako diṭṭhiṁ pajānāti, diṭṭhisamudayaṁ pajānāti, diṭṭhinirodhaṁ pajānāti, diṭṭhinirodhagāminiṁ paṭipadaṁ pajānāti. Tassa sā diṭṭhi nirujjhati, so parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmi.

Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ ‘hoti tathāgato paraṁ maraṇā’tipi na byākaroti; ‘Na hoti tathāgato paraṁ maraṇā’tipi na byākaroti; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi na byākaroti; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na byākaroti. Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ evaṁ abyākaraṇadhammo hoti abyākatavatthūsu.

Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ na chambhati, na kampati, na vedhati, na santāsaṁ āpajjati abyākatavatthūsu.

4‘Hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, taṇhāgatametaṁ … pe … saññāgatametaṁ … pe … maññitametaṁ … pe … papañcitametaṁ … pe … upādānagatametaṁ … pe … ‘hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘Na hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, bhikkhu, vippaṭisāro eso.

Assutavā, bhikkhu, puthujjano vippaṭisāraṁ nappajānāti, vippaṭisārasamudayaṁ nappajānāti, vippaṭisāranirodhaṁ nappajānāti, vippaṭisāranirodhagāminiṁ paṭipadaṁ nappajānāti. Tassa so vippaṭisāro pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

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5Sutavā ca kho, bhikkhu, ariyasāvako vippaṭisāraṁ pajānāti, vippaṭisārasamudayaṁ pajānāti, vippaṭisāranirodhaṁ pajānāti, vippaṭisāranirodhagāminiṁ paṭipadaṁ pajānāti. Tassa so vippaṭisāro nirujjhati, so parimuccati jātiyā … pe … dukkhasmāti vadāmi.

Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ ‘hoti tathāgato paraṁ maraṇā’tipi na byākaroti … pe … ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi na byākaroti.

Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ evaṁ abyākaraṇadhammo hoti abyākatavatthūsu.

Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ na chambhati, na kampati, na vedhati, na santāsaṁ āpajjati abyākatavatthūsu.

Ayaṁ kho, bhikkhu, hetu ayaṁ paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū"ti.

Paṭhamaṁ.