user21010: I have yet to read the entire Pali canon, but I've read a lot of it. It is a source I trust is fairly accurate. I'm still looking for an anecdote from the Buddha's life where he tells a non-believer to start believing in rebirth. Confining answers to the suttas, I'd appreciate pointers to any specific statements he made.

user471: In SN 15.5, SN 15.6, an individual monk and in SN 15.8, an individual brahmin lay person, spoke to the Buddha, and asked a question about the length of an eon. The Buddha answered it and then reflected on how samsara (translated by Ven. Sujato as "transmigration") has been going on for a very long time, with an unknown beginning, and tells the individual to use this to inspire himself towards liberation.
The stock phrase in SN 15 translated by Ven. Sujato is:

Transmigration has no known beginning. No first point is found of
sentient beings roaming and transmigrating, hindered by ignorance and
fettered by craving. For such a long time you have undergone
suffering, agony, and disaster, swelling the cemeteries. This is quite
enough for you to become disillusioned, dispassionate, and freed
regarding all conditions.”

The stock phrase in SN 15 translated by Ven. Thanissaro is:

"From an inconstruable beginning comes transmigration. A beginning
point is not evident, though beings hindered by ignorance and fettered
by craving are transmigrating & wandering on. Long have you thus
experienced stress, experienced pain, experienced loss, swelling the
cemeteries — enough to become disenchanted with all fabricated things,
enough to become dispassionate, enough to be released."

You don't have to believe in rebirth to be liberated, but rebirth is used above as skillful means to inspire one towards liberation.
Of course, we have seen many arguments re-interpreting verses that sound like rebirth, typically explaining renewed existences as different states of mind or different mind-moments, plus explaining the "break-up of the body" as the break-up of the five aggregates (from one mind-moment to the next). Also one body to another body can be reinterpreted as one set of five aggregates to another (from one mind-moment to another) for SN 44.9.
Also, the rebirth as animal or ghost or human or deva as different states of mind. Another one is seven remaining rebirths for a stream enterer can be re-interpreted as seven remaining fetters.
For SN 15, renewed existences through the eons can be explained as rebirth of the self or rebirth of individuality, rather than the rebirth of a specific individual person or entity.
These types of reinterpretation could make sense. After all, Pali terms related to "birth" and "rebirth" can be used as metaphors or redefined terms, just like how the terms "dhamma" and "sankhara" have been used in different contexts to mean different things.
This is made difficult by certain suttas in SN 15, which refer to rebirth of a specific individual person. I will quote them below. However, all these suttas are addressed to monks, not an individual.

“Mendicants, transmigration has no known beginning. …
One person (ekapuggala) roaming and transmigrating for
an eon would amass a heap
of bones the size of this Mount Vepulla, if they were gathered
together and not lost.
SN 15.10


“Mendicants, transmigration has no known beginning. … It’s not easy to
find a sentient being (satta) who in all this long time
has not previously
been your mother, father, brother, sister, son, daughter.
SN 15.14 to SN 15.19

These suttas are followed by the same stock phrase for SN 15, which tells the listener(s) to use the rebirth of many beings across the eons to inspire oneself towards liberation.

MN 117 states that it is wrong view to believe that there's no next world.
But to be fair, this applies to those clinging to self view, because thinking the self is annihilated and not reborn, is the wrong view of annihilationism, and drives the unenlightened towards hedonism.
So, this appears to fully answer your question. However, it's addressed to monks, not an individual.

And what is wrong view? 'There is nothing given, nothing offered,
nothing sacrificed. There is no fruit or result of good or bad
actions. There is no this world, no next world, no mother, no father,
no spontaneously reborn beings; no contemplatives or brahmans who,
faring rightly & practicing rightly, proclaim this world & the next
after having directly known & realized it for themselves.' This is
wrong view.
MN 117


user-1: This is as close as it gets afaik;

A2. "Because there actually is the next world, the view of one who
thinks, 'There is no next world' is his wrong view. Because there
actually is the next world, when he is resolved that 'There is no next
world,' that is his wrong resolve. Because there actually is the next
world, when he speaks the statement, 'There is no next world,' that is
his wrong speech. Because there actually is the next world, when he
says that 'There is no next world,' he makes himself an opponent to
those arahants who know the next world. Because there actually is the
next world, when he persuades another that 'There is no next world,'
that is persuasion in what is not true Dhamma. And in that persuasion
in what is not true Dhamma, he exalts himself and disparages others.
Whatever good habituation he previously had is abandoned, while bad
habituation is manifested. And this wrong view, wrong resolve, wrong
speech, opposition to the arahants, persuasion in what is not true
Dhamma, exaltation of self, & disparagement of others: These many
evil, unskillful activities come into play, in dependence on wrong
view.
A3. "With regard to this, an observant person considers thus: 'If
there is no next world, then — with the breakup of the body, after
death — this venerable person has made himself safe. But if there is
the next world, then this venerable person — on the breakup of the
body, after death — will reappear in a plane of deprivation, a bad
destination, a lower realm, hell. Even if we didn't speak of the next
world, and there weren't the true statement of those venerable
contemplatives & brahmans, this venerable person is still criticized
in the here-&-now by the observant as a person of bad habits & wrong
view: [2] one who holds to a doctrine of non-existence.' If there
really is a next world, then this venerable person has made a bad
throw twice: in that he is criticized by the observant here-&-now, and
in that — with the breakup of the body, after death — he will reappear
in a plane of deprivation, a bad destination, a lower realm, hell.
Thus this safe-bet teaching, when poorly grasped & poorly adopted by
him, covers (only) one side, and leaves behind the possibility of the
skillful. https://www.accesstoinsight.org/tipitaka/mn/mn.060.than.html

It's similar to

Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong view as wrong view, and right view as right view. This is one's right view. And what is wrong view? 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is wrong view.
https://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html


21010: <p>I have yet to read the entire Pali canon, but I've read a lot of it. It is a source I trust is fairly accurate. I'm still looking for an anecdote from the Buddha's life where he tells a non-believer to start believing in rebirth. Confining answers to the suttas, I'd appreciate pointers to any specific statements he made.</p>
 471: <p>In <a href="https://suttacentral.net/sn15.5/en/sujato" rel="nofollow noreferrer">SN 15.5</a>, <a href="https://suttacentral.net/sn15.6/en/sujato" rel="nofollow noreferrer">SN 15.6</a>, an individual monk and in <a href="https://suttacentral.net/sn15.8/en/sujato" rel="nofollow noreferrer">SN 15.8</a>, an individual brahmin lay person, spoke to the Buddha, and asked a question about the length of an eon. The Buddha answered it and then reflected on how samsara (translated by Ven. Sujato as &quot;transmigration&quot;) has been going on for a very long time, with an unknown beginning, and tells the individual to use this to inspire himself towards liberation.</p>
<p>The stock phrase in SN 15 translated by Ven. Sujato is:</p>
<blockquote>
<p>Transmigration has no known beginning. No first point is found of
sentient beings roaming and transmigrating, hindered by ignorance and
fettered by craving. For such a long time you have undergone
suffering, agony, and disaster, swelling the cemeteries. This is quite
enough for you to become disillusioned, dispassionate, and freed
regarding all conditions.”</p>
</blockquote>
<p>The stock phrase in SN 15 translated by Ven. Thanissaro is:</p>
<blockquote>
<p>&quot;From an inconstruable beginning comes transmigration. A beginning
point is not evident, though beings hindered by ignorance and fettered
by craving are transmigrating &amp; wandering on. Long have you thus
experienced stress, experienced pain, experienced loss, swelling the
cemeteries — enough to become disenchanted with all fabricated things,
enough to become dispassionate, enough to be released.&quot;</p>
</blockquote>
<p>You don't have to believe in rebirth to be liberated, but rebirth is used above as skillful means to inspire one towards liberation.</p>
<p>Of course, we have seen many arguments re-interpreting verses that sound like rebirth, typically explaining renewed existences as different states of mind or different mind-moments, plus explaining the &quot;break-up of the body&quot; as the break-up of the five aggregates (from one mind-moment to the next). Also one body to another body can be reinterpreted as one set of five aggregates to another (from one mind-moment to another) for <a href="https://www.accesstoinsight.org/tipitaka/sn/sn44/sn44.009.than.html" rel="nofollow noreferrer">SN 44.9</a>.</p>
<p>Also, the rebirth as animal or ghost or human or deva as different states of mind. Another one is seven remaining rebirths for a stream enterer can be re-interpreted as seven remaining fetters.</p>
<p>For SN 15, renewed existences through the eons can be explained as rebirth of the self or rebirth of individuality, rather than the rebirth of a specific individual person or entity.</p>
<p>These types of reinterpretation could make sense. After all, Pali terms related to &quot;birth&quot; and &quot;rebirth&quot; can be used as metaphors or redefined terms, just like how the terms &quot;dhamma&quot; and &quot;sankhara&quot; have been used in different contexts to mean different things.</p>
<p>This is made difficult by certain suttas in SN 15, which refer to rebirth of a specific individual person. I will quote them below. However, all these suttas are addressed to monks, not an individual.</p>
<blockquote>
<p>“Mendicants, transmigration has no known beginning. …</p>
<p><strong>One person (<em>ekapuggala</em>)</strong> roaming and transmigrating for
an eon would amass a heap
of bones the size of this Mount Vepulla, if they were gathered
together and not lost.<br />
<a href="https://suttacentral.net/sn15.10/en/sujato" rel="nofollow noreferrer">SN 15.10</a></p>
</blockquote>
<blockquote>
<p>“Mendicants, transmigration has no known beginning. … It’s not easy to
find <strong>a sentient being (<em>satta</em>)</strong> who in all this long time
has not previously
been your mother, father, brother, sister, son, daughter.<br />
<a href="https://suttacentral.net/sn15.14/en/sujato" rel="nofollow noreferrer">SN 15.14</a> to <a href="https://suttacentral.net/sn15.19/en/sujato" rel="nofollow noreferrer">SN 15.19</a></p>
</blockquote>
<p>These suttas are followed by the same stock phrase for SN 15, which tells the listener(s) to use the rebirth of many beings across the eons to inspire oneself towards liberation.</p>
<hr />
<p><a href="https://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html" rel="nofollow noreferrer">MN 117</a> states that it is wrong view to believe that there's no next world.</p>
<p>But to be fair, this applies to those clinging to self view, because thinking the self is annihilated and not reborn, is the wrong view of annihilationism, and drives the unenlightened towards hedonism.</p>
<p>So, this appears to fully answer your question. However, it's addressed to monks, not an individual.</p>
<blockquote>
<p>And what is wrong view? 'There is nothing given, nothing offered,
nothing sacrificed. There is no fruit or result of good or bad
actions. There is no this world, <strong>no next world</strong>, no mother, no father,
no spontaneously reborn beings; no contemplatives or brahmans who,
faring rightly &amp; practicing rightly, proclaim this world &amp; the next
after having directly known &amp; realized it for themselves.' <strong>This is
wrong view.</strong><br />
<a href="https://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html" rel="nofollow noreferrer">MN 117</a></p>
</blockquote>
 -1: <p>This is as close as it gets afaik;</p>
<blockquote>
<p>A2. &quot;Because there actually is the next world, the view of one who
thinks, 'There is no next world' is his wrong view. Because there
actually is the next world, when he is resolved that 'There is no next
world,' that is his wrong resolve. Because there actually is the next
world, when he speaks the statement, 'There is no next world,' that is
his wrong speech. Because there actually is the next world, when he
says that 'There is no next world,' he makes himself an opponent to
those arahants who know the next world. Because there actually is the
next world, when he persuades another that 'There is no next world,'
that is persuasion in what is not true Dhamma. And in that persuasion
in what is not true Dhamma, he exalts himself and disparages others.
Whatever good habituation he previously had is abandoned, while bad
habituation is manifested. And this wrong view, wrong resolve, wrong
speech, opposition to the arahants, persuasion in what is not true
Dhamma, exaltation of self, &amp; disparagement of others: These many
evil, unskillful activities come into play, in dependence on wrong
view.</p>
<p>A3. &quot;With regard to this, an observant person considers thus: 'If
there is no next world, then — with the breakup of the body, after
death — this venerable person has made himself safe. But if there is
the next world, then this venerable person — on the breakup of the
body, after death — will reappear in a plane of deprivation, a bad
destination, a lower realm, hell. Even if we didn't speak of the next
world, and there weren't the true statement of those venerable
contemplatives &amp; brahmans, this venerable person is still criticized
in the here-&amp;-now by the observant as a person of bad habits &amp; wrong
view: [2] one who holds to a doctrine of non-existence.' If there
really is a next world, then this venerable person has made a bad
throw twice: in that he is criticized by the observant here-&amp;-now, and
in that — with the breakup of the body, after death — he will reappear
in a plane of deprivation, a bad destination, a lower realm, hell.
Thus this safe-bet teaching, when poorly grasped &amp; poorly adopted by
him, covers (only) one side, and leaves behind the possibility of the
skillful. <a href="https://www.accesstoinsight.org/tipitaka/mn/mn.060.than.html" rel="nofollow noreferrer">https://www.accesstoinsight.org/tipitaka/mn/mn.060.than.html</a></p>
</blockquote>
<p>It's similar to</p>
<blockquote>
<p>Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong view as wrong view, and right view as right view. This is one's right view. And what is wrong view? 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly &amp; practicing rightly, proclaim this world &amp; the next after having directly known &amp; realized it for themselves.' This is wrong view.
<a href="https://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html" rel="nofollow noreferrer">https://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html</a></p>
</blockquote>
