[181] He does not regard form as self … nor feeling (vedanā) … nor perception … nor volitional formations … nor does he regard consciousness as self … nor does he regard self as in consciousness. 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.' Nor does he hold 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.' But still he is doubtful (vicikicchā) and uncertain, not having reached certainty in the true Dhamma (saddhamma).
Bhikkhus, that doubtfulness, that uncertainty, that state of not having reached certainty in the true Dhamma is a volitional formation (saṅkhāra). And that volitional formation — what is its source, what its origin, from what is it born, from what does it spring? Bhikkhus, when the uninstructed worldling (assutavā puthujjana) is contacted by a feeling born of contact accompanied by ignorance (avijjāsamphassa), craving (taṇhā) arises: that volitional formation is born from that.
Thus, bhikkhus, that volitional formation too is impermanent, conditioned, dependently arisen; that craving too is impermanent, conditioned, dependently arisen; that feeling too is impermanent, conditioned, dependently arisen; that contact (phassa) too is impermanent, conditioned, dependently arisen; that ignorance (avijjā) 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English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.