[228] The truth of the origin (samudaya-sacca) is a fetter (saṃyojana); two truths are not fetters; the truth of suffering (dukkha-sacca) may be a fetter, may not be a fetter. Two truths are conducive to fetters (saṃyojaniya); two truths are not conducive to fetters (asaṃyojaniya). The truth of the origin is associated with fetters (saṃyojana-sampayutta); two truths are dissociated from fetters (saṃyojana-vippayutta); the truth of suffering may be associated with fetters, may be dissociated from fetters. The truth of the origin is both a fetter and conducive to fetters; two truths should not be said to be either "both fetters and conducive to fetters" or "conducive to fetters but not fetters"; the truth of suffering may be both a fetter and conducive to fetters, may be conducive to fetters but not a fetter. The truth of the origin is both a fetter and associated with fetters; two truths should not be said to be either "both fetters and associated with fetters" or "associated with fetters but not fetters"; the truth of suffering may be both a fetter and associated with fetters, may be associated with fetters but not a fetter, and may be such that it should not be said to be either "both a fetter and associated with fetters" or "associated with fetters but not a fetter." Two truths are dissociated from fetters and not conducive to fetters; the truth of the origin should not be said to be either "dissociated from fetters and conducive to fetters" or "dissociated from fetters and not conducive to fetters"; the truth of suffering may be dissociated from fetters and conducive to fetters, and may be such that it should not be said to be either "dissociated from fetters and conducive to fetters" or "dissociated from fetters and not conducive to fetters."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.