[224] The truth of the origin (samudayasacca) is unwholesome (akusala); the truth of the path (maggasacca) is wholesome (kusala); the truth of cessation (nirodhasacca) is indeterminate (abyākata); the truth of suffering (dukkhasacca) may be wholesome, may be unwholesome, may be indeterminate. Two truths may be associated (sampayutta) with pleasant feeling (vedanā), may be associated with neither-painful-nor-pleasant feeling; the truth of cessation is not to be said to be associated with pleasant feeling, nor associated with painful feeling, nor associated with neither-painful-nor-pleasant feeling; the truth of suffering may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-painful-nor-pleasant feeling, and may be such that it is not to be said to be associated with pleasant feeling, nor associated with painful feeling, nor associated with neither-painful-nor-pleasant feeling. Two truths are phenomena (dhammā) productive of resultants (vipākadhammadhammā); the truth of cessation is neither a resultant (vipāka) nor productive of resultants; the truth of suffering may be a resultant, may be productive of resultants, may be neither a resultant nor productive of resultants. The truth of the origin is not clung to but subject to clinging (anupādinnupādāniya); two truths are not clung to and not subject to clinging; the truth of suffering may be clung to and subject to clinging, may be not clung to but subject to clinging. The truth of the origin is defiled and subject to defilement (saṅkiliṭṭhasaṅkilesika); two truths are undefiled and not subject to defilement; the truth of suffering may be defiled and subject to defilement, may be undefiled but subject to defilement. The truth of the origin is accompanied by thought-conception and discursive thought (savitakkasavicāra); the truth of cessation is without thought-conception and without discursive thought; the truth of the path may be accompanied by thought-conception and discursive thought, may be without thought-conception, with discursive thought only, may be without thought-conception and without discursive thought; the truth of suffering may be accompanied by thought-conception and discursive thought, may be without thought-conception, with discursive thought only, may be without thought-conception and without discursive thought, and may be such that it is not to be said to be accompanied by thought-conception and discursive thought, nor without thought-conception, with discursive thought only, nor without thought-conception and without discursive thought. Two truths may be accompanied by rapture (pīti), may be accompanied by pleasure, may be accompanied by equanimity (upekkhā); the truth of cessation is not to be said to be accompanied by rapture, nor accompanied by pleasure, nor accompanied by equanimity; the truth of suffering may be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity, and may be such that it is not to be said to be accompanied by rapture, nor accompanied by pleasure, nor accompanied by equanimity. Two truths are to be abandoned neither by seeing (dassana) nor by development (bhāvanā); the truth of the origin may be to be abandoned by seeing, may be to be abandoned by development; the truth of suffering may be to be abandoned by seeing, may be to be abandoned by development, may be to be abandoned neither by seeing nor by development. Two truths have roots to be abandoned neither by seeing nor by development; the truth of the origin may have a root to be abandoned by seeing, may have a root to be abandoned by development; the truth of suffering may have a root to be abandoned by seeing, may have a root to be abandoned by development, may have a root to be abandoned neither by seeing nor by development. The truth of the origin leads to accumulation (ācayagāmī); the truth of the path leads to dispersal (apacayagāmī); the truth of cessation neither leads to accumulation nor leads to dispersal; the truth of suffering may lead to accumulation, may neither lead to accumulation nor lead to dispersal. The truth of the path is of the trainee (sekkha); three truths are neither of the trainee nor of one beyond training (nevasekkhanāsekkha). The truth of the origin is limited (paritta); two truths are measureless (appamāṇa); the truth of suffering may be limited, may be exalted (mahaggata). The truth of cessation is without an object (anārammaṇa); the truth of the path has a measureless object; the truth of the origin may have a limited object, may have an exalted object — it does not have a measureless object — and may be such that it is not to be said to have a limited object, nor an exalted object; the truth of suffering may have a limited object, may have an exalted object, may have a measureless object, and may be such that it is not to be said to have a limited object, nor an exalted object, nor a measureless object. The truth of the origin is inferior (hīna); two truths are sublime (paṇīta); the truth of suffering may be inferior, may be middling (majjhima). The truth of cessation is unfixed (aniyata); the truth of the path is fixed in rightness (sammattaniyata); two truths may be fixed in wrongness (micchattaniyata), may be unfixed. The truth of cessation is without an object; the truth of the origin is not to be said to have the path as its object, nor to have the path as its root, nor to have the path as its predominance; the truth of the path does not have the path as its object, may have the path as its root, may have the path as its predominance, and may be such that it is not to be said to have the path as its root, nor to have the path as its predominance; the truth of suffering may have the path as its object — it does not have the path as its root — may have the path as its predominance, and may be such that it is not to be said to have the path as its object, nor to have the path as its predominance. Two truths may be arisen, may be not arisen; they are not to be said to be bound to arise (uppādin); the truth of cessation is not to be said to be arisen, nor not arisen, nor bound to arise; the truth of suffering may be arisen, may be not arisen, may be bound to arise. Three truths may be past, may be future, may be present; the truth of cessation is not to be said to be past, nor future, nor present. The truth of cessation is without an object; the truth of the path is not to be said to have a past object, nor a future object, nor a present object; two truths may have a past object, may have a future object, may have a present object, and may be such that they are not to be said to have a past object, nor a future object, nor a present object. The truth of cessation is external (bahiddhā); three truths may be internal (ajjhatta), may be external, may be both internal and external. The truth of cessation is without an object; the truth of the path has an external object; the truth of the origin may have an internal object, may have an external object, may have both an internal and an external object; the truth of suffering may have an internal object, may have an external object, may have both an internal and an external object, and may be such that it is not to be said to have an internal object, nor an external object, nor both an internal and an external object. Three truths are non-visible and non-impinging (anidassana-appaṭigha); the truth of suffering may be visible and impinging (sanidassana-sappaṭigha), may be non-visible but impinging, may be non-visible and non-impinging.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.