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thus "root training" (mūlasikkhā). In the intention of the kamma-statement, it is called "mūlasikkhaṃ". "Samāso" means that which is gathered, that which is condensed, hence "samāsato" (from the gathering). A bhikkhu is one who has been ordained by a united Sangha, by a ñatti-catuttha kamma, which is unshakeable and worthy of standing. Here, in the very last sense, in a kamma that requires five bhikkhus, because as many bhikkhus as are eligible for the kamma have come, because the consent of those whose consent is required has been brought, and because those present do not object, by a Sangha that has achieved unity in one kamma, by a ñatti-catuttha kamma, which is a lawful disciplinary kamma, consisting of one ñatti and three announcements, because it is complete with respect to the object, the ñatti, the announcements, the boundary, and the assembly, he is called "upasampanno" (ordained), meaning he has attained an unshakeable and unobjectable state, a state worthy of standing, worthy of the reason, worthy of the Teacher's dispensation, he has attained a higher state. For the state of a bhikkhu is a higher state. And if it is by the aforementioned kamma Having attained it, he is called 'ordained', by that bhikkhu. Being less than five years, he is a novice. By that novice, recently gone forth. By one recently ordained, it is said. 'Ādo' means 'at the very beginning'. Or 'starting from the beginning'. Moreover, the elder, by the word 'ādo', generates urgency. In sons of good families gone forth by faith. Who act otherwise due to laziness's fault. Or due to ignorance's fault, not practicing. How? A very rare moment, having obtained its conjunction. That moment should not be passed. By laziness, or by useless talk. What should be done? From the very beginning. Continuously. Zeal in the three trainings should be generated. That Magadhan is the root language, by which primeval humans spoke; And Brahmās, with pure speech, and also the Sambuddhas speak. From the word 'root language'. It means the Magadhan root language. The language of natural expression, it is said. 'To train' means 'to learn'. 1. Description of the Pārājika Exposition 1. Now, the training in higher morality. Is fundamental to all trainings. Thus it is spoken of first. And because of its great blameworthiness. And because it leads to uprooting. The pārājika should be known first of all. Thus, showing this, he begins by saying 'saṃ nimittaṃ'. There, the meaning is: a bhikkhu. Inserting his own organ. Into one of the three paths. Is cut off. 'Saṃ nimittaṃ' means one's own organ. By the very last definition. Even a sesame seed's worth. Of one's own organ, it is said. 'Bhikkhu' means one who has not renounced the training. Here, 'three paths' refers to. Three women, by way of human, non-human, animal. Three hermaphrodites. Three eunuchs. Three men. Thus, twelve beings. Are the supports for the organs. That are the objects of pārājika. For them. By way of anus, urethra, mouth. There are three paths. There, for a human woman, three. For a non-human woman, three. For an animal woman, three—that's nine. Similarly for human hermaphrodites, and so on. But for human eunuchs, and so on. By way of anus and mouth. Two each. Ha, thus for humans, men, and so on, in all, there are thirty paths. Taking all of them, here it is called "the three paths." In those three paths, for the twelve beings, in any of the three paths, wherever it leads, that is the meaning. "Fallen" means, like a being fallen from the state of a Sakka or a Brahma, one is fallen from the Dispensation. It means one is defeated (pārājika). Now, "insertion" (pavesana) does not happen only by one's own effort. It can also happen by another's effort. Even then, if there is a mind of enjoyment, one is defeated (pārājika). To show this, "insertion" and so on was said. Its meaning is: If a bhikkhu, at any moment among insertion, remaining, extraction, or entry, even if he assents, assenting, and even if at that moment he sets up a mind of enjoyment, he is fallen, defeated (pārājika). But one who does not assent at all, and considers it like entering the mouth of a venomous snake or a pit of glowing embers, he is blameless. Here, "remaining" (ṭhita) means reaching the time of semen emission. The first pārājika. 2-7. Now, to show the second, it says "what is not given, human property" and so on. There, the connection is: "Whatever bhikkhu, taking what is not given, human, weighty property, by any of the twenty-five modes of taking, he becomes fallen." "Not given" means any property owned by another, with an owner, which has not been given by those owners by body or by speech. It is "not given," not released, not abandoned, guarded, protected, cherished, owned by another. "This belongs to a human" means "human" (mānusaṃ), belonging to a human. It is in apposition with "property" (bhaṇḍaṃ). "By one act of theft" means by one act of theft, by one mode of taking, that is the meaning. It is stated with a gender difference. Or the reading is "by any theft." There, "thena" means thief. "Theyya" is the state of a thief. And this is a pronominal word in the instrumental sense. Therefore, it means "by any act of theft, by taking." "Taking" (ādiyanti) means taking, grasping. "In the twenty-five modes of taking" means combining the five fives, there are twenty-five modes of taking. There, the five fives are: Five kinds of various goods, five kinds of single goods, five kinds of taking by one's own hand, five kinds of prior application, and five kinds of theft/taking away. Therein, by way of goods mixed with animate and inanimate things, are the five kinds of various goods; by way of animate goods, are the five kinds of single goods. Therein, by way of various goods, it should first be understood thus: Whoever occupies a monastery, incurs an offense of wrong-doing. He causes doubt in the owner, incurs an offense of grave fault. The owner, thinking "It will not be mine," abandons his claim, incurs an offense of defeat. Taking another's goods, with thievish intent, he touches the burden on his head, incurs an offense of wrong-doing. He makes it sway, incurs an offense of grave fault. He places it on his shoulder, incurs an offense of defeat. Entrusted goods, when told "Give me my goods," he says "I did not take them," incurs an offense of wrong-doing. He causes doubt in the owner, incurs an offense of grave fault. The owner, thinking "He will not give it to me," abandons his claim, incurs an offense of defeat. Thinking "I will take it with the goods," he moves his first foot, incurs an offense of grave fault. He moves his second foot, incurs an offense of defeat. Goods on the ground, with thievish intent, he touches them, incurs an offense of wrong-doing. He makes them sway, incurs an offense of grave fault. He moves them from their place, incurs an offense of defeat. This is the explanation here by way of various goods. But by way of single goods, a slave with an owner or an animal, by the aforementioned method of occupation and so on, one takes or carries or takes away, or disturbs its posture, or moves it from its place. This is the explanation here by way of single goods. Five ways of taking away: by one's own hand, by command, by abandonment, by accomplishing a purpose, and by abandoning a claim. Therein, "by one's own hand" means one takes away another's goods with one's own hand. "By command" means saying "Take away so-and-so's goods," one commands another. "By abandonment" means standing within the customs barrier, one causes it to fall outside the customs barrier, incurs an offense of defeat. "By accomplishing a purpose" means "when so-and-so's goods..." he ordered, "Accuse him, then steal it!" There, if the other person, without hindrance, steals it, the one who ordered is defeated at the moment of ordering, but the one who stole is defeated at the time of stealing. This is the one who accomplishes the purpose. The laying down of the burden, however, is to be understood in terms of deposited goods. These are the five cases of personal theft. There are five other kinds of theft: prior instigation, simultaneous instigation, theft by agreement, theft by signal, and theft by sign. Of these, prior instigation is to be understood as by command. Simultaneous instigation is by causing to move from its place. Theft by agreement means that many bhikkhus agree, "We will go to such-and-such a house, break the roof, or cut through the wall, and steal the goods." Then one of them steals the goods. When he is removed, all are defeated. Theft by signal is an act of recognition, making a sign based on a time limit. In this case, if it is said, "Steal before noon," whether he steals today before noon, or tomorrow, or in an upcoming year, there is no doubt. For the one who made the signal, it's at the moment of ordering; for the other, it's at the moving from its place. Thus, both incur defeat. Theft by sign is making some sign to produce recognition, of many kinds, such as winking, touching the hand, striking the hand, snapping the fingers, raising the neck, or clearing the throat. The thief, understanding the sign made by the instigator to mean "this," steals that very thing. Both are defeated. If, understanding "this" to mean what was said to be stolen, he steals something else placed in the same spot, the original owner incurs no offense. These are the five cases of prior instigation. There are five other kinds of theft: theft by stealth, theft by force, theft by deception, theft by concealment, and theft by trickery. Of these, the theft of one who deceives and takes with false measures, false coins, or false money, is theft by stealth. The one who threatens, shows it himself, and takes their property, or who, by his own strength, And taking by excessive force, like kings, great ministers, and so on, for one taking thus, the taking is a taking by force.