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The state of being young is youth. What about 'vatta'? 'Yuvattaṃ', 'yuvatā'. 493.Aṇvādīhi, imo. From these, 'imo' comes as an augmentation. The state of being atomic is atomicity. The state of being light is lightness. 494.Kassamahatamime, kasamahā. When the 'ima' suffix follows, the words 'kassa' and 'mahanta' become 'kasa' and 'mahā' respectively. The action of a farmer is farming. The state of being great is greatness. The state of a good mind is pleasantness, with 'ṇya' and 'sāgamo', and 'yassa pararūpattaṃ' from 'vaggalasehi te'. Similarly, 'domanassaṃ' (unpleasantness). One with good speech is 'suvaco'. The state of 'suvaco' is 'sovacassaṃ'. Similarly, 'dovacassaṃ' (bad speech). In phrases like "the pleasantness of a park," "the pleasantness of a garden," "the pleasantness of the earth," that which is to be enjoyed is 'ramaṇaṃ'. That in which there is enjoyment is 'rāmaṇo', a park. The state of 'ārāmarāmaṇa' is 'ārāmarāmaṇeyyakaṃ', with 'ṇeyya' and 'ka' in its own sense. It means the perfection of a park, the beauty of a park. Similarly in other cases. The section on State and Action is finished. The section on Measure 495.Tamassa parimāṇaṃ, ṇiko ca. In the sense of "that is its measure," from a word in the first case, 'ṇiko' comes, and 'ko' also. That by which something is measured is 'parimāṇaṃ'. That of which a 'doṇa' is the measure is 'doṇiko'. Similarly, 'khāriko', 'kumbhiko'. That of which eighty years is the measure is 'āsītiko', (referring to) age. Similarly, 'nāvutiko'. That of which half a body is the measure is 'upaḍḍhakāyikaṃ', a pillow. Two measures. Its measure is twofold. Thus threefold, fourfold, fivefold, sixfold, twofold. Tenfold, hundredfold. 496. From 'ya', 'ta', 'eta' (words), 'ttaka' (suffix). In the sense of "that is its measure", the suffix 'ttaka' comes after the words 'ya', 'ta', and 'eta' in a similar reduplicated form. "What is its measure?" becomes "yattakaṃ" (how much/many). Thus "tattakaṃ" (that much/many). 497. For 'eta', 'eṭa' before 'ttaka'. When 'ttaka' follows, 'eta' becomes 'eṭa'. "This is its measure" becomes "ettakaṃ" (this much/many). "As much as its measure" becomes "yāvattakaṃ" (as much as). Thus "tāvattakaṃ" (so much as), "etāvattakaṃ" (this much as). By the saying "from 'ya', 'ta', 'eta'", 'yāva', 'tāva', 'etāva' are also taken. 498. And 'sabbā' (all) and 'ṭāvantu' (suffix). In the sense of "that is its measure", 'ṭāvantu' comes after 'ya', 'ta', 'eta', and 'sabba', and 'eta' is reduplicated. "All is its measure" becomes "sabbāvantaṃ" (all-encompassing). "sabbāvā" (all), "attho" (meaning). "sabbāvanto" (all), "sabbāvantā" (all), "atthā" (meanings). "sabbāvati" (all), "atthe" (in the meaning). "sabbāvantesu" (in all), "atthesu" (in meanings). In feminine, "sabbāvatī", "sabbāvantī", "parisā" (assembly). Thus "yāvā" (as much as), "yāvantā" (as much as), "yāvanto" (as much as). "tāvā" (so much as), "tāvantā" (so much as), "tāvanto" (so much as). "ettāvā" (this much as), "ettāvantā" (this much as), "ettāvanto" (this much as), etc. Sometimes, by a great rule, the 'ta' of one 'ta-kāra' is dropped. "as much as the body" (yāvatako kāyo). "so much as the fathom" (tāvatako byāmo). "as much as the ground for the vehicle" (yāvatikā yānassa bhūmi). 499. From 'kiṃ' (what), 'rati', 'rīva', 'rīvataka', 'rittakā' (suffixes). In the sense of "that is its measure", these four suffixes come after the word 'kiṃ'. 500. For 'ra' (suffix) followed by 'anta' (end) of vowel/beginning. When a suffix with 'ra' as an anubandha follows, the final vowel or initial consonant of the word is dropped. By the word 'ādi' (etc.), the final consonant of the word is taken. And by the rule division, the suffixes 'rīvantu' and 'rittāvantū' also occur. "What is its measure?" becomes "kati" (how many). "How many are the five aggregates, how many wholesome, how many unwholesome?" "How old are you, bhikkhu?" "I am one year old, Blessed One." "What is its measure?" becomes "kīvaṃ" (how much/far). "How far is it from here?" village. Thus, how much, how many. In the sense of 'rīvant': How many may there be, beggars? In the sense of 'rittāvant': To what extent is the designation of aggregates? To what extent, venerable sir, is it called form? To what extent, venerable sir, is it called Māra? By the previous Sutta, in the sense of 'ṭāvant': To this extent is the designation of aggregates. To this extent is it called form. To this extent is it called Māra. 501. The suffix 'matta' in measurement. That by which one measures is 'māna'. That is 'ummāna' (capacity measurement) and 'parimāṇa' (extent measurement), of two kinds. Upward measurement is 'ummāna'. Other measurement is 'parimāṇa'. But in this Sutta, due to being a general term, both kinds are taken. The suffix 'matta' occurs in the sense of "that which has that as its measure" after words like 'hattha' (cubit) etc., which denote both kinds of measurement. That which has a cubit as its measure is 'hatthamatta'. That which has two cubits as its measure is 'dvihatthamatta'. That which has two fingers as its measure is 'dvaṅgulamatta'. Thus, four-finger-measure, span-measure, yojana-measure. That which has three yojanas as its measure is 'tiyojanamatta'. Nāḷi-measure, pattha-measure, doṇa-measure. 'Pala' is said to be a specific kind of liquid measure, counted as 'ummāna'. That which has a pala as its measure is 'palamatta'. Five-measure. Together with five hundred monks. Thirty-measure, sixty-measure, hundred-measure, thousand-measure, koṭi-measure, pot-measure, jar-measure, elephant-measure, mountain-measure, and so on. Or 'mattā' is another word signifying measure. That which has a cubit as its measure is 'hatthamatta'. Thus, 'dvihatthamatta' and so on, compounds are also formed. But by the figure of speech of non-difference, by taking "cubit-measure" as "cubit", one gets "a two-cubit cloth", "a doṇa of rice", "a doṇa of beans". 502. The suffix 'taggha' in upward measurement. The suffix 'taggha' occurs, like 'matta', after words denoting upward measurement in the sense of "that which has that as its measure". And. Its measure is a knee, thus knee-high, knee-measurement. 503. And not men. When the measure is upwards from a man, it is not "taggha" and "matta". Its measure is a four-cubit man, thus a man's length, three men's lengths, a hundred men's lengths, deep. Thus "man-high", "man-measurement", they say a man's measure is five cubits, including the hand stretched upwards, as a "porisa". Here, "ekūnatīso vayasā" (twenty-nine years of age) means its age-measure is twenty-nine years, thus "ekūnatīso". Thus twenty, thirty, forty, fifty, a thousand Brahmās, two thousand Brahmās, ten thousand Brahmās. And here, "its measure is a thousand world-systems, thus a thousand" and so on, is formed by the ṇa-suffix. The section on measures is finished. The section on numbers 504. "Ekā" and "kākī" in the sense of "alone". In the sense of "alone", from "eka", "ka" or "ākī" occur. Alone: eko, ekako, ekākī, or eko. In the feminine: ekikā, ekākinī, or ekā. By the rule 'adhātussa ke', when 'ka' follows in the feminine, 'i' occurs. 505. From "dvi", "ti", "catu" in the sense of "tīya". From these, in the sense of "its completion", "tīya" and "ttha" occur. 506. "Du" and "tā" for "dvi" and "ti" before "tīya". When "tīya" follows, "du" and "tā" are the substitutes for "dvi" and "ti". The completion of two is "dutīyo", the completion of two (fem.) is "dutīyā", the completion of two (neut.) is "dutīyaṃ". Thus "tatīyo", "tatīyā", "tatīyaṃ". The completion of four is "catuttho", "catutthī", "catutthaṃ". 507. "Ma" from "pañcādi" and "kati". From "pañcādi" and "kati", in the sense of "its completion", "ma" occurs. Fifth (masc.), fifth (fem.), fifth (neut.). Thus seventh, eighth, ninth, tenth, eleventh, etc. The completion of how many is "katimo", "katimī", ... hī. 508. From the eleventh for its completion, or. That by which it is completed is completion. For the completion of that from the eleventh, the suffix 'ṭa' with 'ṇa' as an anubandha, is optionally applied. The completer of eleven is the eleventh (masculine), the eleventh (feminine), the eleventh (neuter), or the eleventh (with 'ma'). Similarly, the twelfth, the twelfth (with 'ma'), the thirteenth, the thirteenth (with 'ma'), the fourteenth, the fourteenth (with 'ma'), the fifteenth, the fifteenth (with 'ma'), the sixteenth, the sixteenth (with 'ma'), the seventeenth, the seventeenth (with 'ma'), the eighteenth, the eighteenth (with 'ma'). 509. When 'ṭa' follows, 'sati' becomes 'tissa'. When 'ṭa' follows, the 'ti' of 'sati' is dropped. Thus, for 'vīsati' and 'tīsati', 'ti' is dropped. The one less than twenty, the one less than twenty (with 'ma'), the twentieth, the twentieth (with 'ma'), the thirtieth, the thirtieth (with 'ma'), the fortieth, the fortieth (with 'ma'), the fiftieth, the fiftieth (with 'ma'). From sixty onwards, 'ma' is added by the preceding rule: the sixtieth, the seventieth, the eightieth, the ninetieth. 510. And for 'sata' and so on. From 'sata' and so on, 'ma' is added for its completion, and the final vowel of 'sata' and so on becomes 'i'. The completer of a hundred is the hundredth, the two-hundredth, the three-hundredth, the thousandth. 511. For 'cha', 'ṭṭha' and 'ṭṭhama'. From 'cha', for its completion, 'ṭṭha' and 'ṭṭhama' are formed. The sixth (masculine), the sixth (feminine), the sixth (neuter), the sixth (with 'ma', masculine), the sixth (with 'ma', feminine), the sixth (with 'ma', neuter). 512. For numbers ending in 'sati', 'uti', 'īsa', 'āsa', 'dasa', when they are more than a hundred or a thousand, 'ṭa'. When numbers ending in 'sati', 'uti', 'īsa', 'āsa', 'dasa' are more than a hundred or a thousand, the suffix 'ṭa' with 'ṇa' as an anubandha, is applied. Here, 'satasahasse' means in a hundred or in a thousand. Here, the word 'sahassa' includes a thousand, ten thousand, a hundred thousand, and ten hundred thousand.