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SÛTRAKRITÂNGA.
414
for ever; they meet with both results (success and failure) in their quest of gain1. The profit (of the teacher), however, has a beginning, but no end; the saviour and sage shares his profit (with others). (24)
"Him who kills no (living beings), who has compassion on all creatures, who is well grounded in the Law, and causes the truth of the Law to be known, him you would equal to those wicked men! This is the outcome of your folly." (25)
A Buddhist 2.
'If (a savage) thrusts a spit through the side of a granary, mistaking it for a man; or through a gourd, mistaking it for a baby, and roasts it, he will be guilty of murder according to our views. (26)
'If a savage* puts a man on a spit and roasts him, mistaking him for a fragment of the granary; or a
1 Vayanti te dô vi gunê dayammi = vraganti tê dvâvapi gunâv udayê. The usual reading adopted by the commentators is gunô for gunê. They translate: vadanti tê dvau vigatagunôdayau bhavata iti: (the experts) say that both (kinds of profit) are without value and duration. It is obvious that this interpretation is wrong.
2 Ârdraka after having put down Gôsâla is met, on his way to Mahâvîra, by Buddhists who engage him in the following discussion.
3 Pinnâgapindi. The commentators explain pinnâga (=pinyâka) by khala, and pindi by bhinnaka (?) or sakala. Silanka gives the following explanation. During a struggle with savage men (mlêkkha) some one runs away and throws his cloak off on a granary. An enemy in pursuit of that man mistakes it for him and takes hold of it, together with the part of the granary.This interpretation looks absurd; but it will appear not so if we remember that granaries are beehive-shaped reservoirs made of sun-baked mud or wattle and mud; compare Grierson, Bihâr Peasant Life, p. 17.
Milakkhu=mlêkkha.
