[984] For whomever the truth of suffering (dukkhasacca) arises, does the truth of origin (samudayasacca) cease for that one?
No.
Or rather, for whomever the truth of origin ceases, does the truth of suffering arise for that one?
No.
For whomever the truth of suffering arises, does the truth of the path (maggasacca) cease for that one?
No.
Or rather, for whomever the truth of the path ceases, does the truth of suffering arise for that one?
No.
For whomever the truth of origin arises, does the truth of the path cease for that one?
No.
Or rather, for whomever the truth of the path ceases, does the truth of origin arise for that one?
No.
Wherever the truth of suffering arises, does the truth of origin cease there?
Among the non-percipient beings (asaññasatta), the truth of suffering arises there, but the truth of origin does not cease there.
The "where" (yattha) portion is alike in the arising section (uppādavāra), in the cessation section (nirodhavāra), and in the arising-and-cessation section (uppādanirodhavāra); there is no difference.
For whomever, wherever, the truth of suffering arises, does the truth of origin cease for that one there?
No.
Both the "for whom" (yassa) portion and the "for whom, wherever" (yassa-yattha) portion are alike.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.