[180] He does not, indeed, regard form as self; nor feeling (vedanā); nor perception; nor volitional formations; nor does he regard consciousness as self. Nor does he hold such a view as this: 'That which is the self is the world; having passed away, that I shall be—permanent, stable, eternal, not subject to change.' But rather he holds such a view as this: 'I might not be, and it might not be mine; I shall not be, and it will not be mine.' Now, bhikkhus, that annihilationist view is a volitional formation. And that volitional formation—what is its source, what its origin, from what is it born, what is its production? Bhikkhus, when the uninstructed worldling is contacted by a feeling born of contact with ignorance (avijjā), craving (taṇhā) arises: that volitional formation is born from that. Thus, bhikkhus, that volitional formation too is impermanent … Bhikkhus, for one knowing thus, for one seeing thus, the destruction of the taints (āsava) occurs immediately.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.