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insight goes to the perfection of insight development. Since it is to be said, "When these two qualities are developed, which ones are abandoned by the meditator?", "Among these" and so on was said. When the quality of calmness is developed, craving is abandoned by the meditator. When insight is developed, ignorance is abandoned by the meditator. Thus, these two qualities to be abandoned, craving and ignorance, are abandoned. Since it is to be asked, "When these two qualities are abandoned, which qualities cease?", grasping and so on also cease. He shows the cessation of all suffering in the cycle of existence, saying, "When these two things are abandoned," and so on. There, when craving is abandoned through the cultivation of tranquility, and ignorance is abandoned through the cultivation of insight, when these two things are abandoned by these two cultivations, the four attachments, such as attachment to sensual pleasures, cease by way of suppression and eradication, not by way of momentary dissolution. Here it is asked: "Since it is said, 'With the cessation of craving, there is the cessation of attachment,' it is proper to say, 'When craving is abandoned, attachments cease.' How is it that when ignorance is abandoned, attachments cease?" In the reading, "With the cessation of craving, there is the cessation of attachment," the meaning is possible as "With the cessation of craving accompanied by ignorance, there is the cessation of attachment." Just as ignorance accompanied by craving is a condition for volitional formations, so too, craving accompanied by ignorance is a condition for attachments. Thus, the meaning "With the cessation of craving accompanied by ignorance, there is the cessation of attachment" is possible and should be understood. With the cessation of attachment by way of suppression and eradication, the cessation of becoming is likewise. This method applies to the rest as well. Thus, in "the cessation of this entire mass of suffering," the cessation of ignorance accompanied by craving, the cessation of volitional formations, and so on, are understood. Thus, by revolving dissimilar and similar phenomena, the former two truths are determined, and tranquility and insight, these two things, are the path and the truth of the path, and the cessation of the cycle of existence is the truth of the cessation of the cycle of existence, which is Nibbāna. Thus, the four truths are determined. Since it might be asked, "How are we to believe that the four truths should be determined by revolving them by way of the opposing quality of energy, namely heedlessness and so on, or by way of the similar quality of heedlessness and so on?" Therefore, "He said this," and so on, is stated. Because of that manner of determination, the Blessed One spoke the verses beginning, "Strive, go forth," and so on. By those verses beginning, "Strive, go forth," and so on, the determination of the four truths in that manner is shown. is said to be what you should believe. “‘Strive, go forth!’ and so on, having set forth the side of purification, and having revolved it by way of its dissimilar and similar qualities, the determination of the Four Noble Truths is to be made.” Because it is to be asked thus, having also set forth the side of defilement, and having revolved it by way of its dissimilar and similar qualities, showing the determination of the Four Noble Truths, he speaks the verse, “Just as at the root,” and so on. In the commentary, however, “Having thus set forth the side of purification, and having shown its revolving by way of its dissimilar qualities and by way of its similar qualities, now, to show the revolving of the side of defilement, by way of its dissimilar qualities and by way of its similar qualities, he spoke the verse, ‘Just as at the root,’” it is stated. The meaning of the verse is also stated in the commentary. Nevertheless, for the benefit of young monks, we will explain it according to the commentary. A collection, a tree, is established at the root, by this part which is situated in the ground, thus it is a root. What is it? The part of the tree called the root, situated in the ground, at that root. There is no trouble, no axe-cutting or other impediment to this root, thus it is undisturbed. It is firm, being naturally stable due to the absence of trouble. It is cut, thus it is cut. What is it? The part of the tree together with the root established in the ground, not a part of the tree taken after being cut. It grows, it increases, thus it is a tree. And that part of the tree together with the root established in the ground is called a tree, just as “the ocean is seen.” It grows again, this is said with reference to the production of a sprout again. At the root of the tree called existence, which is the latent tendency of craving. When it is not uprooted by the knowledge of the path of arahantship, this suffering called existence, the cause of suffering, arises again and again without interruption, it does not cease. This is the meaning of the verse. “Here in the verse, the latent tendency of craving, by its un-uprooted state, is said to be the root of the arising of suffering. he asks, “This underlying tendency of craving, of which craving is it the underlying tendency?” He answers, “It is the underlying tendency of craving for existence,” because craving is of many kinds, such as craving for sensual pleasures, and because there is a craving for the enjoyment of existence. The underlying tendency that is a condition for this phenomenon called craving for existence, this underlying tendency is the underlying tendency of ignorance. Since it could be said, “The underlying tendency is of many kinds, why should it be believed to be the underlying tendency of ignorance?” it is stated, “Indeed, craving for existence is conditioned by ignorance.” Because ignorance is a condition for craving for existence, the underlying tendency of ignorance should be believed. For, indeed, craving for the enjoyment of existence arises through not seeing the danger in existences, due to ignorance. In “These two defilements,” and so on, the four noble truths should be determined according to the method stated earlier, and the turning of dissimilar and similar phenomena should be understood; but calm and insight should be taken as conjoined with the path. The meaning of the connection for “All evil,” and so on, is stated in the commentary. “Of all evil” means all unwholesome deeds, without remainder, that have reached the state of a path of action, whether committed or not. “Non-doing” means not producing them in one’s own or others’ continuities. “Of wholesome” means wholesome deeds, whether committed or not, that have reached the state of a path of action, both mundane wholesome and supramundane wholesome. “Accomplishment” means accomplishment by way of production in one’s continuity. “One’s own mind” is *sacitta*; the purification of one’s own mind is *vodāna*, by the arising of the fruit of arahantship, thus *sacittapariyodāpana* (purification of one’s own mind). The arising of the path of arahantship, however, is included by the phrase “accomplishment of wholesome.” This exposition of the triad of non-doing and so on is the teaching, the advice, of the Buddhas, the Perfectly Enlightened Ones— this is the meaning of the verse. In the verse, the evil of which non-doing is spoken is explained by “All evil is called,” and so on, in order to divide it by way of paths of action of misconduct. “Arising from hatred” is stated mostly, but it can also arise from greed. “Arising from greed” is also stated mostly, but it can also arise from hatred. “Arising from delusion” is also stated in the same way. It can also arise from both greed and hatred. Thus it should be seen. All evil is divided by evil courses of action. Since it should be asked: "Should it be divided by this much, or by something else?" To divide it by another way, by root causes of unwholesome actions and wrong destinations, "Whatever is covetousness" and so on was said. In the Commentary, however, the connected meaning is stated: "Having thus divided the evil spoken of here as 'all evil' by way of the division of evil courses of action and unwholesome karma, now to show its division by way of the root causes of unwholesome actions and wrong destinations, 'root causes of unwholesome actions' and so on was said." (Netti. Aṭṭha. 30) Due to delusion, for one who does not know the true nature, fear arises. That which goes to a wrong destination out of fear and delusion, this is said to arise from delusion. All evil was divided by the teacher, and known by us. Since it should be asked: "What is the non-doing of all evil?" There, "greed is for the unlovely" and so on was said. In the Commentary, however – "Having thus shown evil in 'the non-doing of all evil,' now showing its non-doing, it is said that 'greed... etc.... by wisdom' is the non-doing of all evil, the non-arising of the three unwholesome roots by way of abandoning them with the three wholesome roots." (Netti. Aṭṭha. 30) It was said. Greed, arising by way of inclination towards the beautiful, is abandoned by the unlovely, by the contemplation of the unlovely, and by non-greed arising in that way, by way of abandoning through temporary suppression. Hatred, arising by way of anger and malice towards beings, is abandoned by loving-kindness, by the contemplation of loving-kindness, and by non-hatred arising in that way, by way of abandoning through temporary suppression. Delusion, arising by way of confusion regarding beings and formations, is abandoned by wisdom, by investigative wisdom, and by wisdom of the path of development, by way of abandoning through temporary suppression and eradication. Since it might be said: "If unwholesome roots are abandoned only by the three wholesome roots, then equanimity, compassion, and sympathetic joy would be useless,"