"Not a valid question," the Blessed One said. If a monk were to ask, 'Which aging & death? And to whom does this aging & death belong?' and if a monk were to ask, 'Is aging & death one thing, and does it belong to someone/something else?' both of them would have the same meaning, even though their words would differ. When a monk is of the view that the soul is the same as the body, there is no leading the holy life. And when a monk is of the view that the soul is one thing and the body another, there is no leading the holy life. Avoiding these two extremes, the Tathagata points out the Dhamma in between them: From birth as a requisite condition comes aging & death."

"Which birth, lord? And to whom does this birth belong?"

"Not a valid question," the Blessed One said.

(Similarly with all the requisite conditions down to fabrications.)

"....Avoiding these two extremes, the Tathagata points out the Dhamma in between them: From ignorance as requisite condition come fabrications. Now from the remainderless fading & cessation of that very ignorance, every one of these writhings & wrigglings & wigglings -- 'Which aging & death? And to whom does this aging & death belong?' or 'Is aging & death one thing, and does it belong to someone/something else?' or 'The soul is the same as the body,' or 'The soul is one thing and the body another' -- are abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising."

(Similarly with all the requisite conditions down to fabrications.)

[SN XII.35]

§ 54.
"There is the case where an uninstructed, run-of-the-mill person...assumes form (the body) to be the self. That assumption is a fabrication. Now what is the cause, what is the origination, what is the birth, what is the coming-into-existence of that fabrication? To an uninstructed, run-of-the-mill person, touched by that which is felt born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving... That feeling... That contact... That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to the (mental) fermentations.
"Or he doesn't assume form to be the self, but he assumes the self as possessing form...form as in the self...self as in form.

"Now that assumption is a fabrication. What is the cause...of that fabrication? To an uninstructed, run-of-the-mill person, touched by the feeling born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving...That feeling...That contact...That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to the (mental) fermentations.

(Similarly with feeling, perception, fabrications, & consciousness.)

"Or...he may have a view such as this: "This self is the same as the cosmos. This I will be after death, constant, lasting, eternal, not subject to change." This eternalist view is a fabrication.... Or ... he may have a view such as this: "I would not be, neither would there be what is mine. I will not be, neither will there be what is mine." This annihilationist view is a fabrication....Or...he may be doubtful & uncertain, having come to no conclusion with regard to the true Dhamma. That doubt, uncertainty, & coming-to-no-conclusion is a fabrication.

"What is the cause...of that fabrication? To an uninstructed, run-of-the-mill person, touched by what is felt born of contact with ignorance, craving arises. That fabrication is born of that. And that fabrication is inconstant, fabricated, dependently co-arisen. That craving... That feeling... That contact... That ignorance is inconstant, fabricated, dependently co-arisen. It is by knowing & seeing in this way that one without delay puts an end to the (mental) fermentations."

[SN XXII.81]

§ 55.
"If a person immersed in ignorance fabricates a meritorious fabrication, his consciousness goes on to merit. If he fabricates a demeritorious fabrication, his consciousness goes on to demerit. If he fabricates an imperturbable fabrication, his consciousness goes on to the imperturbable. When ignorance is abandoned by a monk, clear knowing arises. From the fading of ignorance and the arising of knowledge, he neither fabricates a meritorious fabrication nor a demeritorious fabrication nor an imperturbable fabrication. Neither fabricating nor willing, he is not sustained by anything in the world. Unsustained, he is not agitated. Unagitated, he is totally unbound right within. He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"
[SN XII.51]

§ 56.
"Now when a monk discerns -- as they actually are -- the origin & passing away of the six spheres of (sensory) contact, their allure, their drawbacks, & the emancipation from them, then he discerns what is superior to all these things."
[DN 1]

§ 57.
Then Anathapindika the householder went to where the wanderers of other persuasions were staying. On arrival he greeted them courteously. After an exchange of friendly greetings & courtesies, he sat down to one side. As he was sitting there, the wanderers said to him, "Tell us, householder, what views the contemplative Gotama has.'
"Venerable sirs, I don't know entirely what views the Blessed One has."

"Well, well. So you don't know entirely what views the contemplative Gotama has. Then tell us what views the monks have."

"I don't even know entirely what views the monks have."

"So you don't know entirely what views the contemplative Gotama has or even that the monks have. Then tell us what views you have."

"It wouldn't be difficult for me to expound to you what views I have. But please let the venerable ones expound each in line with his position, and then it won't be difficult for me to expound to you what views I have."

When this had been said, one of the wanderers said to Anathapindika the householder, "The cosmos is eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have."

Another wanderer said to Anathapindika, "The cosmos is not eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have."

Another wanderer said, "The cosmos is finite...'..."The cosmos is infinite..." ..."The soul & the body are the same..."..."The soul is one thing and the body another..."..."After death a Tathagata exists..."..."After death a Tathagata does not exist..."..."After death a Tathagata both does & does not exist..."..."After death a Tathagata neither does nor does not exist. Only this is true; anything otherwise is worthless. This is the sort of view I have."

When this had been said, Anathapindika the householder said to the wanderers, "As for the venerable one who says, 'The cosmos is eternal. Only this is true; anything otherwise is worthless. This is the sort of view I have,' his view arises from his own inappropriate attention or in dependence on the words of another. Now this view has been brought into being, is fabricated, willed, dependently co-arisen. Whatever has been brought into being, is fabricated, willed, dependently co-arisen, that is inconstant. Whatever is inconstant is stress. This venerable one thus adheres to that very stress, submits himself to that very stress." (Similarly for the other positions.)

When this had been said, the wanderers said to Anathapindika the householder, "We have each & every one expounded to you in line with our own positions. Now tell us what views you have."

"Whatever has been brought into being, is fabricated, willed, dependently co-arisen, that is inconstant. Whatever is inconstant is stress. Whatever is stress is not mine, is not what I am, is not my self. This is the sort of view I have."

"So, householder, whatever has been brought into being, is fabricated, willed, dependently co-arisen, that is inconstant. Whatever is inconstant is stress. You thus adhere to that very stress, submit yourself to that very stress."

"Venerable sirs, whatever has been brought into being, is fabricated, willed, dependently co-arisen, that is inconstant. Whatever is inconstant is stress. Whatever is stress is not mine, is not what I am, is not my self. Having seen this well with right discernment as it actually is present, I also discern the higher escape from it as it actually is present."

When this had been said, the wanderers fell silent, abashed, sitting with their shoulders drooping, their heads down, brooding, at a loss for words. Anathapindika the householder, perceiving that the wanderers were silent, abashed...at a loss for words, got up & left.

[AN X.93]

§ 58.
"This, monks, the Tathagata discerns. And he discerns that these standpoints, thus seized, thus held to, lead to such & such a destination, to such & such a state in the world beyond. And he discerns what surpasses this. And yet discerning that, he does not hold to that act of discernment. And as he is not holding to it, Unbinding (nibbuti) is experienced right within. Knowing, for what they are, the origin, ending, allure, & drawbacks of feelings, along with the emancipation from feelings, the Tathagata, monks -- through lack of sustenance/clinging -- is released."
[DN 1]

§ 59.
"Monks, these three are causes for the origination of actions. Which three? Greed is a cause for the origination of actions. Aversion is a cause for the origination of actions. Delusion is a cause for the origination of actions.
"Any action performed with greed -- born of greed, caused by greed, originating from greed: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.

"Any action performed with aversion -- born of aversion, caused by aversion, originating from aversion: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.

"Any action performed with delusion -- born of delusion, caused by delusion, originating from delusion: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.

"Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, and the rain-god would offer good streams of rain. Those seeds would thus come to growth, increase, & abundance. In the same way, any action performed with greed ... performed with aversion ... performed with delusion -- born of delusion, caused by delusion, originating from delusion: wherever one's selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.

"These are three causes for the origination of actions.

"Now, these three are [further] causes for the origination of actions. Which three? Non-greed is a cause for the origination of actions. Non-aversion is a cause for the origination of actions. Non-delusion is a cause for the origination of actions.

"Any action performed with non-greed -- born of non-greed, caused by non-greed, originating from non-greed: When greed is gone, that action is thus abandoned, its root destroyed, like an uprooted palm tree, deprived of the conditions of development, not destined for future arising.

"Any action performed with non-aversion -- born of non-aversion, caused by non-aversion, originating from non-aversion: When aversion is gone, that action is thus abandoned, destroyed at the root, like an uprooted palm tree, deprived of the conditions of development, not destined for future arising.

"Any action performed with non-delusion -- born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that action is thus abandoned, its root destroyed, like an uprooted palm tree, deprived of the conditions of development, not destined for future arising.

"Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, and a man would burn them with fire and, burning them with fire, would make them into fine ashes. Having made them into fine ashes, he would winnow them before a high wind or wash them away in a swift-flowing stream. Those seeds would thus be destroyed at the root, like an uprooted palm tree, deprived of the conditions of development, not destined for future arising.

"In the same way, any action performed with non-greed ... performed with non-aversion ... performed with non-delusion -- born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that action is thus abandoned, its root destroyed, like an uprooted palm tree, deprived of the conditions of development, not destined for future arising.

"These, monks, are three causes for the origination of action."

A person unknowing:
the actions performed by him,
born of greed, born of aversion,
& born of delusion,
whether many or few,
are experienced right here:
no other ground is found.[1]
So a monk, knowing,
sheds
greed, aversion, & delusion;
giving rise to clear knowledge, he
sheds
all bad destinations.[2]

[AN III.34]

Notes
1. According to the Commentary, "right here" means within the stream of one's own "selfhood" (attabhava), i.e., one's own chain of rebirth. "No other ground is found" means that the fruit of the action is not experienced by any other person's chain of rebirth.
2. The Commentary notes that this verse refers to the attainment of arahantship, and that an arahant -- in reaching nibbana -- sheds not only bad destinations, but also good ones.

The word "sheds" acts as a "lamp" in this verse -- it appears only once, but functions in two phrases, as I have rendered it in the translation. On the use of the lamp as a literary figure of speech, see the Introduction to Dhammapada: A Translation.