[127] "But might there be, friend, … ?" — "There might, friend," the Venerable Sāriputta said. "When, friends, a noble disciple (ariyasāvaka) understands volitional formations (saṅkhārā), understands the origin of volitional formations, understands the cessation of volitional formations, and understands the way of practice (paṭipadā) leading to the cessation of volitional formations — to that extent too, friends, a noble disciple is one of right view (sammādiṭṭhi), whose view is straight, who is possessed of unwavering confidence (aveccappasāda) in the Dhamma, and who has arrived at this true Dhamma (saddhamma).
"And what, friends, are volitional formations? What is the origin of volitional formations? What is the cessation of volitional formations? What is the way of practice leading to the cessation of volitional formations? There are, friends, these three formations: the bodily formation (kāyasaṅkhāra), the verbal formation (vacīsaṅkhāra), and the mental formation (cittasaṅkhāra). With the origin of ignorance (avijjā) there is the origin of volitional formations; with the cessation of ignorance there is the cessation of volitional formations. This very Noble Eightfold Path is the way of practice leading to the cessation of volitional formations, that is: right view … right concentration.
"When, friends, a noble disciple thus understands volitional formations, thus understands the origin of volitional formations, thus understands the cessation of volitional formations, and thus understands the way of practice leading to the cessation of volitional formations, then, having entirely abandoned the underlying tendency (anusaya) to lust, having dispelled the underlying tendency to aversion, having extirpated the underlying tendency to the view and the conceit 'I am', having abandoned ignorance and aroused true knowledge, he is, in this very life, one who makes an end of suffering (dukkha). To that extent too, friends, a noble disciple is one of right view, whose view is straight, who is possessed of unwavering confidence in the Dhamma, and who has arrived at this true Dhamma."
The Section on Ignorance (Avijjāvāra)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.