What is the basis?

♡ Is it fair to see the "absence of remorse" as relatively unconditioned, and therefore permanent (compared with other maybe-more-mundane sensual contacts which are more transient)?

● i think one can explain them in that way, in that they don't require maintetance and are to that extent without a particular requisite for substinanca and to that extent preferable.

I think it is ok if it occurs to you.

♤ It isn't a paradox tho because it even tho it is not conditioned by a cause for regret, the preferable is still conditioned by life-force, heat and etc.

■ i think preferable translation is; 'how would one guide him who has no path, whose field is endless'

I think the meaning is that one has perfected all perfections, laid down the burden and there is nothing more wise people would urge him to do or develop. So it is like what new can you teach to one who is perfected in all trainings

• silanupassana is for gladdening the mind if it is dull or when otherwise appropriate by developing perception of that theme. ° sila as in ethical conduct is also for gladdening the mind for one who does good in the morning, daytime and the evening has a good day to that extent. One who has a good day is glad.

One who is gladdened can stop giving attention to the theme which prompted it and just be mindful and at ease or develop otherwise.

Just my thoughts on the question.

Free from remorse is one of the initial factors from which one reaches Nibbida.

(Ekādasaka) Cetanā’karaṇīya Sutta Introduction by Piya Tan

(Dasaka) Cetanā’karaṇīya Sutta Introduction by Piya Tan

There are many starting points like virtue, faith, understanding of suffering.

And what, bhikshus, is the necessary condition for faith?

It should be said: suffering (dukkha). Suffering, bhikshus, has a necessary condition, too, I say. It is not without a necessary condition.

Upanisa Sutta

Also,

1. listening to the Dharma
2. teaching the Dharma
3. reciting the Dharma
4. reflecting on the Dharma
5. meditation

Followed by the rest of the steps :

joy arises in him;

because of joy, zest arises;

because of zest, the body becomes tranquil;

when the body is tranquil, he feels happiness;

a happy mind becomes concentrated.

...

Vimutt’āyatana Sutta

Also, 4 Noble Truths lead to the same process.

Then, the Buddha, when further questioned by Potthapāda on what he actually teaches, declares that he teaches the 4 noble truths, and his reasons are:

Because

it [their declaration] is connected to the goal;

it is connected to the Dharma;

it belongs to the fundamentals of the holy life;

it leads to revulsion, nibbidāya

to dispassion [letting go], virāgāya

to cessation (of suffering), nirodhāya

to inner peace, upasamāya

to direct knowledge, abhiññāya

to awakening, sambodhāya

to nirvana. nibbānāya savattati

Potthapāda Sutta

OP: Is it fair to see the "absence of remorse" as relatively unconditioned

Free from remorse is conditioned by moral virtue. If one becomes less virtuous then guilt-free state disappears. Every element in the above lists are conditions except for Nirvana.

Cittâlakra citta,parikkhr’attha. In other words, the giving is part of one’s cultivation of moral virtue as a support for mental cultivation. With abundant moral virtue, it is easier for one to cultivate the mind. Conversely, if one finds difficulty in meditating then one should examine one’s moral conduct and rectify any unwholesome habits or resolve negative thoughts.

Dana Maha-p,phala Sutta

In the 1st list above free from remorse give rise to joy. Items 3-7 are related to concentration. So giving supports virtue which supports lack of remorse and from there onwards, the rest follow.