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## Pindanuyukti
179/2. The beneficiary, the *Shinto*, asks, "What is gained, if we do not give?"
The other says, "I do not give, but I am a thief with a companion." || 380 || 180. Taking and giving are transactions, the *Pachchakaḍḍuḍḍāha* says, "Thus it is, in the *Nivvisae*."
The fault is in *Apbhummi*, "The *Pbhummi* is given, then it is taken." || 381 || 181. Similarly, in the case of animals, in *Saṅkhaḍi*, milk, and *Āvaṇādīsuṃ*.
It is common to be *Paḍikutu*, it is appropriate to take, if it is *Aṇuṇṇāta*. || 382 || 181/1. "The *Chulla*," the *Dāramahuṇā* says, "It should be given much," thus it is done afterwards.
The *Vaṇṇe* is the *Guru*, but the *Sāmi* is the elephant, who is *Viṇṇeō*. || 383 || 182. "The *Chhinna* and the *Achhinna* are two, the *Achhinna* is *Nisitṭha* and *Anisitṭha*."
In the *Chhinna*, the *Chulla* is appropriate to take, in the *Nisitṭha*. || 384 || The *Chhinna* is *Ditṭha* and *Aditṭha*, which is *Nisitṭha*, "The *Achhinna* or the *Chhinna*."
That is appropriate, but the other, "The *Aditṭha* or the *Aṇuṇṇāta*." || 385 || 184. The *Anisitṭha* and the *Aṇuṇṇāta*, it is appropriate to take, similarly, the *Aditṭu*.
In the case of the *Jaḍḍa*, or the *Anisitṭu*, it is not appropriate, it is appropriate to take the *Aditṭu*. || 386 ||
1. *Mitto* (B), *Naṇto* (S), *Neto* (Mu).
"The *Vaṇṇe* is the *Guru*, but" by saying this, the *Nuyuktikāra* has indicated towards the *Nuyukti*.
2. *Bhāṇe Pecchāmo* (Nibha 4519).
This *Gāthā* is not included in the original *Nuyukti* *Gāthā*s.
3. *Choratti* (Mu).
4. *Mev Niddissao* (La), *Puccha Ni'* (Mu).
14. *Chhinnamachhinnaṃ Duvihaṃ, Hoi Achhinnaṃ Nisatṭhamanisatuṃ* (A, B), "The *Nisatṭhamanisatuṃ* (K, S).
15. *Cholagammi* (S).
16. *Nisatṭho Vi* (S).
17. *Nisatṭho* (S, Nibha).
18. *Chhinna Chhinno Va* (La, B), *Bhave Achhinno Ya* (K, Mu), *Pi Hoi Achhinno* (Nibha 4510).
19. *Aditṭha Sitṭho Bahuviṇāso* (A, B), *Aṇu* (K).
20. *Aṇasatuṃ* (S).
21. *Ya Anisatuṃ* (Mu), *Va Nisatuṃ* (S).
22. Nibha (4511). In this *Nibha*, the following *Gāthā* is found in place of this *Gāthā*:
*Aṇisatuṃ Paṇ Kappati, Adidaṃ Jehi Taṃ Ta Āṇītaṃ.
Dili Pi Pahū Kappati, Jai Aṇujāṇanti Tāi Tu*.
No *Granthakāra* himself explains this. Another thing is that in 181/1, the *Bhāṣyakāra* has explained the *Chollakaḍḍavāra* later, why is it not in order? This *Gāthā* explains this. Any *Granthakāra* does not explain this himself. Another thing is that in 181/1, the *Bhāṣyakāra* has explained the *Chollakaḍḍavāra* later, why is it not in order? This *Gāthā* explains this. Any *Granthakāra* does not explain this himself. Another thing is that in 181/1, the *Bhāṣyakāra* has explained the *Chollakaḍḍavāra* later, why is it not in order? This *Gāthā* explains this. Any *Granthakāra* does not explain this himself.