[230] The truth of origin (samudayasacca) is a flood (ogha) … is a bond (yoga) … is a hindrance (nīvaraṇa); two truths are not hindrances; the truth of suffering (dukkhasacca) may be a hindrance, may not be a hindrance. Two truths are favorable to hindrances (nīvaraṇiya); two truths are not favorable to hindrances (anīvaraṇiya). The truth of origin is associated with hindrances (nīvaraṇasampayutta); two truths are dissociated from hindrances (nīvaraṇavippayutta); the truth of suffering may be associated with hindrances, may be dissociated from hindrances. The truth of origin is both a hindrance and favorable to hindrances; two truths should not be said to be either "both hindrances and favorable to hindrances" or "favorable to hindrances but not hindrances"; the truth of suffering may be both a hindrance and favorable to hindrances, may be favorable to hindrances but not a hindrance. The truth of origin is both a hindrance and associated with hindrances; two truths should not be said to be either "both hindrances and associated with hindrances" or "associated with hindrances but not hindrances"; the truth of suffering may be both a hindrance and associated with hindrances, may be associated with hindrances but not a hindrance, and may be such that it should not be said to be either "both a hindrance and associated with hindrances" or "associated with hindrances but not a hindrance." Two truths are dissociated from hindrances and not favorable to hindrances; the truth of origin should not be said to be either "dissociated from hindrances and favorable to hindrances" or "dissociated from hindrances and not favorable to hindrances"; the truth of suffering may be dissociated from hindrances and favorable to hindrances, and may be such that it should not be said to be either "dissociated from hindrances and favorable to hindrances" or "dissociated from hindrances and not favorable to hindrances."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.