[232] Two truths (saccā) have an object (sārammaṇa); the truth of cessation (nirodhasacca) is without an object (anārammaṇa); the truth of suffering (dukkhasacca) may have an object, may be without an object. Three truths are not mind (no citta); the truth of suffering may be mind (citta), may be not mind. Two truths are mental factors (cetasika); the truth of cessation is not a mental factor (acetasika); the truth of suffering may be a mental factor, may be not a mental factor. Two truths are associated with mind (cittasampayutta); the truth of cessation is dissociated from mind (cittavippayutta); the truth of suffering may be associated with mind, may be dissociated from mind, and may be such that it should not be said either to be associated with mind or to be dissociated from mind. Two truths are conjoined with mind (cittasaṃsaṭṭha); the truth of cessation is disjoined from mind (cittavisaṃsaṭṭha); the truth of suffering may be conjoined with mind, may be disjoined from mind, and may be such that it should not be said either to be conjoined with mind or to be disjoined from mind. Two truths are originated by mind (cittasamuṭṭhāna); the truth of cessation is not originated by mind; the truth of suffering may be originated by mind, may be not originated by mind. Two truths are co-existent with mind (cittasahabhū); the truth of cessation is not co-existent with mind; the truth of suffering may be co-existent with mind, may be not co-existent with mind. Two truths revolve along with mind (cittānuparivatti); the truth of cessation does not revolve along with mind; the truth of suffering may revolve along with mind, may not revolve along with mind. Two truths are conjoined with and originated by mind (cittasaṃsaṭṭhasamuṭṭhāna); the truth of cessation is not conjoined with and originated by mind; the truth of suffering may be conjoined with and originated by mind, may be not conjoined with and originated by mind. Two truths are conjoined with, originated by, and co-existent with mind (cittasaṃsaṭṭhasamuṭṭhānasahabhū); the truth of cessation is not conjoined with, originated by, and co-existent with mind; the truth of suffering may be conjoined with, originated by, and co-existent with mind, may be not conjoined with, originated by, and co-existent with mind. Two truths are conjoined with, originated by, and revolving along with mind (cittasaṃsaṭṭhasamuṭṭhānānuparivatti); the truth of cessation is not conjoined with, originated by, and revolving along with mind; the truth of suffering may be conjoined with, originated by, and revolving along with mind, may be not conjoined with, originated by, and revolving along with mind. Three truths are external (bāhira); the truth of suffering may be internal (ajjhattika), may be external. Three truths are not derived (no upādā); the truth of suffering may be derived (upādā), may be not derived. Three truths are not clung-to (anupādinna); the truth of suffering may be clung-to (upādinna), may be not clung-to.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.