[178] He does not, indeed, regard form as self, nor self as possessing form, nor form as in self, nor does he regard self as in form; but rather he regards feeling (vedanā) as self. But rather he regards self as possessing feeling. But rather he regards feeling as in self. But rather he regards self as in feeling. But rather [he regards] perception (saññā) as self … But rather he regards volitional formations (saṅkhārā) as self. But rather he regards self as possessing volitional formations. But rather he regards volitional formations as in self. But rather he regards self as in volitional formations. But rather he regards consciousness (viññāṇa) as self. But rather [he regards] self as possessing consciousness … But rather [he regards] consciousness as in self … But rather he regards self as in consciousness. Now, bhikkhus, that regarding is a volitional formation (saṅkhāra). And that volitional formation—what is its source … what is its origin? When the uninstructed worldling is contacted by a feeling born of contact conjoined with ignorance (avijjā), craving (taṇhā) arises; that volitional formation is born from that. Thus, bhikkhus, that volitional formation too is impermanent, conditioned, dependently arisen. That craving too. That feeling too. That contact too. That ignorance too is impermanent, conditioned, dependently arisen. Bhikkhus, for one knowing thus, seeing thus, the destruction of the taints (āsava) occurs immediately.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.