Samyutta Nikāya 297, Part 2

(2) Original Text:

If someone further asks: 'What is volitional formations? To whom do these volitional formations belong?' They should answer: 'Volitional formations are the self; volitional formations belong to me.' If someone says that life is identical to the body, or that life is different from the body—if one says life is identical to the body, then for the practitioner of the holy life, there is no [continuation after death]. Or if one says life is different from the body, then for the practitioner of the holy life, there is no [continuation either]. Abandoning these two extremes, one turns directly toward the Middle Way. When noble sages arise in the world, they possess true, undistorted, right view and knowledge, knowing that conditioned by ignorance are volitional formations.

Explanation: If someone asks again: "Who is the agent of volitional formations? To whom do volitional formations belong?" You should answer: "Volitional formations are the self; volitional formations are what belongs to me." If someone says life is identical to the physical body, or says that when life changes the physical body changes, claiming "life is the body" means the practitioner of the holy life ultimately has no life after death. Or if someone claims "life is different from the body," then the practitioner of the holy life ultimately has no physical body. Monks must abandon all views regarding the existence or non-existence of life and body, not clinging to either extreme, and turn directly toward the Middle Way and Nirvana. Only after noble sages arise in the world can there be undistorted, true understanding, enabling one to possess right knowledge and right view, knowing that conditioned by ignorance arise volitional formations; conditioned by volitional formations arises consciousness; and so on, until conditioned by birth arise aging, death, sorrow, lamentation, pain, distress, and despair—the entire mass of suffering.

Original Text:

Monks, if ignorance ceases due to the abandonment of desire and true knowledge arises, then for whom is there old age and death? To whom does old age and death belong? Then old age and death are cut off. One knows its root is severed, like cutting off the top of a Tala tree. For the future, it becomes a state of non-arising. If a monk, through the abandonment of desire, causes ignorance to cease and true knowledge to arise, then for whom is there birth? To whom does birth belong? And further, who is the agent of volitional formations? To whom do volitional formations belong? Then volitional formations are cut off. One knows its root is severed, like cutting off the top of a Tala tree. For the future, it becomes a state of non-arising. If a monk, through the abandonment of desire, causes ignorance to cease and true knowledge to arise, then with the cessation of ignorance comes the cessation of volitional formations; with the cessation of volitional formations comes the cessation of consciousness; ... until the cessation of the entire mass of suffering. This is called the Sutra of the Great Emptiness. The Buddha spoke this sutra. The monks, hearing what the Buddha said, rejoiced and undertook to practice it accordingly.

Explanation: Monks, if through the abandonment of desire, ignorance is utterly destroyed and true knowledge arises, then regarding the question "For whom is there old age and death? To whom does old age and death belong?" one knows that old age and death are completely eradicated. There is no more old age and death; old age and death belong to no one. Thus, birth and death are severed at their root, like cutting off the top of a Tala tree, and in future existences there will be no more rebirth. If a monk, through the abandonment of desire, utterly destroys ignorance and gives rise to true knowledge, then regarding the questions "For whom is there birth? To whom does birth belong?" and further "Who is the agent of volitional formations? To whom do volitional formations belong?" one knows that birth, and further volitional formations, are completely eradicated. Birth and death are severed at their root, like cutting off the top of a Tala tree, and in future existences there will be no more rebirth.

If monks, through the abandonment of desire, utterly destroy ignorance and give rise to true knowledge, then with the cessation of ignorance comes the cessation of volitional formations; with the cessation of volitional formations comes the cessation of consciousness; with the cessation of consciousness comes the cessation of name-and-form; with the cessation of name-and-form comes the cessation of the six sense bases; with the cessation of the six sense bases comes the cessation of contact; with the cessation of contact comes the cessation of feeling; with the cessation of feeling comes the cessation of craving; with the cessation of craving comes the cessation of clinging; with the cessation of clinging comes the cessation of becoming; with the cessation of becoming comes the cessation of birth; with the cessation of birth comes the cessation of aging, death, sorrow, lamentation, pain, distress, and despair—until the entire mass of suffering ceases. This is called the Sutra of the Great Emptiness.