How does human will fit with Pratītyasamutpāda?

On Tevijjavacchagotta Sutta the Buddha said that in the last ninety-one aeons, no fatalist who denies the power of volitional acts, has ever gone to heaven, except one, who happened to follow the doctrine of kamma and of morally effective deeds. How does this power of volitional act or volitional act happen with in the frame work of Pratītyasamutpāda? My intension is not to discuss about non-self rather about the volitional act done by the self-doer as explained in Attakārī Sutta. Also not so much about the change or motion, the being stepping forward or backward, but the volition or intention that brought about the change. Pratītyasamutpāda states that everything except Nirvana are conditioned, and from ignorance (Avijjā) comes mental formations (Saṅkhāra) which includes volition. So if every mental formation is conditioned by ignorance including human volition (choice), how come a being by choice, which is volition, which has ignorance at its base root out ignorance? On the other hand, if volition (choice) is not conditioned by ignorance, then the beings choice is out side Pratītyasamutpāda which has ignorance at its starting point? Similarly, if the answer is yes and no, this still implies that volition (choice) can be out side Pratītyasamutpāda? Many thanks.