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How much, how many, similar to guṇavantu. Similarly, that much, that many. This much, this many, etc. In the analysis “made of gold” – 385. Mayo in the sense of its nature. The mayappaccaya occurs in the sense of “its nature.” That which is made is its nature; its nature is its nature. The speaking or telling of its nature is tappakativacanaṃ. A chariot made of gold, or golden; a variety of vessels made of gold, a vessel made of gold. Similarly, made of silver, made of silver, made of lac, made of wood, made of clay, made by psychic power, made of psychic power. Born from the mind, mind-made; made of iron, iron-made. And here, while “of the manogaṇa group, etc.” is current – 386. In these, the final vowel is dropped. In these words of the manogaṇa group, etc., the final vowel becomes o when the case ending is dropped, thus the vowel o. Dung made of cow, or born from cow, cow-dung. By the division of the yoga “mayo,” even in its own sense, giving itself is dānamayaṃ, morality itself is sīlamayaṃ, etc. The taddhita of various meanings such as associated. Bhāvataddhita (Abstract Noun Taddhita) In the analysis “the state of being lazy” – 387. Ṇya, tta, tā in the sense of state. From a word ending in the genitive case, the paccayas ṇya, tta, tā occur in the sense of “its state.” And by the inclusion of the word tu, the paccayas ttana, ṇeyya, etc., are also included. From these words of understanding, states arise; it is called the cause of the word's usage. And it is said: “When a word is applied to a substance due to the existence of a quality, then ṇya, tta, tā, etc., are used to denote that quality.” The ṇya, tta, tā, and other endings... Thus, neuter gender. For those ending in the `tā` suffix, by nature, always feminine gender. This `ṇya` suffix is used for words denoting qualities, like `brāhmaṇa` and others. There, by the rule "avaṇṇo ye lopañcā" (a-vowel before ya is dropped), the a-vowel is dropped, and the initial vowel is lengthened. Laziness. Similarly, health. The state of being elated is elation. The state of being a friend is friendship. The state of being debtless is debtlessness. The state of being a widow is widowhood. The state of being weak is weakness. The state of being fickle is fickleness. The state of being skilled is skill. The state of being envious is envy. Similarly, sovereignty, laziness, baldness, foolishness. Here, in "veyyattiya" and others, by the rule "tesu vuddhī" and so on, the `i` vowel is inserted before `ya`. In "the state of being learned is learning" (paṇḍitya) and others, by the rule "the consonants `ta`, `la`, `na`, `da`, `ka` become `ca`, `la`, `ña`, `ja`, `ka` respectively before `ya`", the conjuncts like `tya` become `ca`, `la`, `ña`, `ja`, `ka` (or similar changes), and gemination occurs. Learning. The state of being very learned is great learning. By the rule "tesu vuddhī" and so on, `u` becomes `a`. Similarly, priesthood. The state of being a lord is lordship. The state of being forgetful is forgetfulness. The `i` vowel is dropped. The state of being skillful is skill. Similarly, abundance. The state of being equal is equality. The state of being sick is sickness. By the rule "kvacādimajjhuttarā" and so on, when followed by a conjunct, the vowel is shortened. The state of being a friend is friendship. Similarly, confidence. The state of being lazy is laziness. By the rule "tesu vuddhī" and so on, `ī` becomes `a`. Also, in "the state of being a man is manhood" (porisa) and others, by the rule "yavataṃ talanā" and so on, with the inclusion of `ka`, the `sa`, `ka`, `ca`, `ṭa`, `pa` classes of consonants become `sa`, `ka`, `ca`, `ṭa`, `pa` classes respectively before `ya`. The state of being happy is happiness. Similarly, unhappiness, obedience, disobedience. Here, the `sa` is inserted. Also, the state of being wise is wisdom. Gemination. Similarly, excess. The state of being unfortunate is misfortune. The state of being a merchant is trade. The state of being a king is kingship. By "kvacā" and so on, shortening occurs. The state of being similar is similarity. Similarly, likeness, subtlety. The state of being true is truth. The state of being foolish is foolishness. The state of being a recluse is recluseship. Thus, brahminhood. The state of being skillful is skillfulness. Even in words like "taccha" (truth) and so on, by the mere acceptance of the 'kāra' (sound/letter), there are substitutions of 'ch', 'jh', 'ñ' for 'th', 'dh', 'ṇ'. Regarding the -tta and -tā suffixes: The state of being a rag-robe wearer is rag-robe-wearing-ness, rag-robe-wearing-state. Similarly, three-robe-wearing-ness, three-robe-wearing-state, gluttony, gluttonous state, humanity, human state (as a species), blueness, blue state (as a quality), mendicancy, mendicant state (as an action), punishment, punished state (as a substance/thing), truthfulness, perfection, gratitude, omniscience, by "kvaca" (and so on), the 'tā' suffix becomes short, contentedness, non-attachment, delight in talk, delight in sleep, lightness, and so on. Regarding the -ttana suffix: The state of being an ordinary person is ordinary-person-ness, feeling-ness, wife-ness. Regarding the -ṇeyya suffix: The state of being pure is purity. Similarly, lordship, the state of being a poet is poetry, the state of being a thief is thievery, by the great rule, the 'n' sound is dropped. By the division of the rule "ṇyatta-tā", the suffixes like ṇya are used for action and for self-meaning. The state of heroes, or their action, is heroism. The action of a servant is service. The state of service is service-ness. Similarly, obedience, the action of a physician is medicine, the action of one who is busy is service/attendance, the state of a rogue, or his action, is roguery. But in self-meaning: just as it is, is truly so, just compassion, is compassion, just the right time, is the right time, just infinite space, is infinite space, just bodily dexterity, is bodily dexterity, and so on. In the analysis "the state of being uneven": And "tta, tā, in the sense of state" also applies. 388. The suffix ṇa comes after visama and so on. From words like 'visama' (uneven) and so on, ending in the genitive case, the suffix ṇa occurs, and also tta and tā, in the sense of "the state of that". This is an open class (of words). Unevenness, unevenness, uneven state. The state of being pure is purity, pureness, pure state. The state of being heavy/respected is respect/gravity, (with) initial lengthening, and by the acceptance of the word 'ca' in the rule "o sare ca" (o before a vowel), there is also a substitution of 'ava' for 'u'. The state of being clever is cleverness, cleverness, clever state. The state of being straight is straightforwardness, the state of being soft is softness, and so on. Here, in "āttañcā," for the `ṇa` suffix, the `i` and `u` vowels become `ā`, there is a doubling, and the initial vowel in a compound becomes short. Straightness, softness. Thus, the state of a sage is sageliness, nobility. The state of a youth is youthfulness, the state of a young man is youth. By the rule of great usage, the `na` suffix is added. The state of excellence, or action, is perfection (pāramī), such as the act of giving. By the rule "ṇavaṇikā" and so on, the `ī` suffix is added. The state of unity is solidarity. 389.From `ramaṇīya` and so on, `kaṇa`. From `ramaṇīya` and so on, the `kaṇa` suffix occurs, and `tta` and `tā` are also in the sense of state/being. The state of being pleasant is pleasantness, pleasantness, pleasantness. Thus, agreeableness, agreeableness, agreeableness; loveliness, loveliness, loveliness; goodness, goodness, goodness; thievishness, or thievishness, thievishness, thievishness; richness, richness, richness, and so on. Taddhita suffixes for state/being. Taddhita suffixes for distinction/special quality. In the analysis "All these are bad, this one is especially bad among them –" 390.In the sense of distinction, `tara`, `tama`, `isika`, `iya`, `iṭṭha`. In the sense of distinction, these suffixes `tara`, `tama`, `isika`, `iya`, `iṭṭha` occur. More bad, more bad, more bad. Even more bad than that, most bad, most bad, most bad. Bad-ish, bad-ish, bad-ish. Worse, worse, worse. Worst, worst, worst. Exceedingly worst, more worst. Thus, more skillful, most skillful, skillful-ish, more skillful, most skillful. Among all, exceedingly excellent: more excellent, most excellent, excellent-ish, more excellent, most excellent. Thus, more refined, most refined. In the sense "All these are old, this one is especially old among them," the `iya` and `iṭṭha` suffixes occur. 391.For `vuḍḍha`, `ja` in `iya` and `iṭṭha`. For the entire word `vuḍḍha`, `jo` occurs when these suffixes `iya` and `iṭṭha` are present. Elder, eldest. And here, by taking `tu` in the rule "saralopādi" and not making a deletion, when the preceding vowel is deleted by "sarā sare lopa," an `e` vowel occurs by "kvacāsavaṇṇaṃ lutte." The heading "in `iya` and `iṭṭha`" continues, and "jo" also continues. 392.For `pasattha`, `sa` also. For the entire word `pasattha`, `sā` is substituted, and `j` and in superlatives. And this is praised, and this is praised, all these are praised, this one among them is especially praised, thus: better, best, victorious, chief. 393. For 'antika', 'neda'. For the entire word 'antika', the substitute 'neda' occurs in superlatives. Especially near, thus: 'nediya', 'nediṭṭha'. 394. For 'bāḷha', 'sādha'. For the entire word 'bāḷha', the substitute 'sādha' occurs in superlatives. Especially strong, thus: 'sādhiya', 'sādhiṭṭha'. 395. For 'appa', 'kaṇa'. For the entire word 'appa', 'kaṇa' occurs in superlatives. Especially little/young, thus: 'kaṇiya', 'kaṇiṭṭha'. In the sense of "especially young", 'kaṇa' is used. 396. And for 'yuvan'. For the entire word 'yuvan', 'kaṇa' occurs in superlatives. By "Tesu vuddhī" etc., the 'ṇ' becomes 'n'. 'kaniya', 'kaniṭṭha'. 397. And elision of 'vantu', 'mantu', 'vī'.