{"id":"sn24.5","title":"There’s No Meaning in Giving","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"sn24.5","title":"There’s No Meaning in Giving","units":[{"id":"sn24.5:0","sourceIds":["sn24.5:0.1","sn24.5:0.2","sn24.5:0.3"],"kind":"text","text":{"pi":"Saṁyutta Nikāya 24.5\n1. Sotāpattivagga\nNatthidinnasutta","en":"Linked Discourses 24.5\n1. Stream-Entry\nThere’s No Meaning in Giving"}},{"id":"sn24.5:1","sourceIds":["sn24.5:1.1","sn24.5:1.2","sn24.5:1.3","sn24.5:1.4","sn24.5:1.5","sn24.5:1.6","sn24.5:1.7","sn24.5:1.8","sn24.5:1.9","sn24.5:1.10","sn24.5:1.11","sn24.5:1.12","sn24.5:1.13"],"kind":"text","text":{"pi":"Sāvatthinidānaṁ.\n“Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati:\n‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko; natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti.\nCātumahābhūtiko ayaṁ puriso yadā kālaṁ karoti pathavī pathavīkāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati.\nĀkāsaṁ indriyāni saṅkamanti.\nĀsandipañcamā purisā mataṁ ādāya gacchanti.\nYāva āḷāhanā padāni paññāyanti.\nKāpotakāni aṭṭhīni bhavanti.\nBhassantā āhutiyo.\nDattupaññattaṁ yadidaṁ dānaṁ.\nTesaṁ tucchaṁ musā vilāpo ye keci atthikavādaṁ vadanti.\nBāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti?\n“Bhagavaṁmūlakā no, bhante, dhammā …pe…","en":"At Sāvatthī.\n“Mendicants, when what exists, because of grasping what and insisting on what, does the view arise:\n‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.\nThis person is made up of the four principal states. When they die, the earth in their body progresses and proceeds to the substance of earth. The water in their body progresses and proceeds to the substance of water. The fire in their body progresses and proceeds to the substance of fire. The air in their body progresses and proceeds to the substance of air.\nThe faculties are transferred to space.\nFour men with a bier carry away the corpse.\nTheir footprints show the way to the cremation ground.\nThe bones become bleached.\nOfferings dedicated to the gods end in ashes.\nGiving is a doctrine of morons.\nWhen anyone affirms a positive teaching it’s just baseless, false nonsense.\nBoth the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death’?”\n“Our teachings are rooted in the Buddha. …”"}},{"id":"sn24.5:2","sourceIds":["sn24.5:2.1","sn24.5:2.2","sn24.5:2.3","sn24.5:2.4","sn24.5:2.5","sn24.5:2.6","sn24.5:2.7","sn24.5:2.8","sn24.5:2.9"],"kind":"text","text":{"pi":"“Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati:\n‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe…\nkāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti.\nVedanāya sati …pe…\nsaññāya sati …\nsaṅkhāresu sati …\nviññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati:\n‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe…\nkāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti.","en":"“When form exists, because of grasping form and insisting on form, the view arises:\n‘There’s no meaning in giving, sacrifice, or offerings. …\nBoth the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’\nWhen feeling …\nperception …\nchoices …\nconsciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:\n‘There’s no meaning in giving, sacrifice, or offerings. …\nBoth the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’"}},{"id":"sn24.5:3","sourceIds":["sn24.5:3.1","sn24.5:3.2","sn24.5:3.3","sn24.5:3.4","sn24.5:3.5","sn24.5:3.6","sn24.5:3.7","sn24.5:3.8","sn24.5:3.9","sn24.5:3.10","sn24.5:3.11","sn24.5:3.12","sn24.5:3.13","sn24.5:3.14","sn24.5:3.15","sn24.5:3.16","sn24.5:3.17","sn24.5:3.18","sn24.5:3.19","sn24.5:3.20","sn24.5:3.21","sn24.5:3.22","sn24.5:3.23"],"kind":"text","text":{"pi":"Taṁ kiṁ maññatha, bhikkhave,\nrūpaṁ niccaṁ vā aniccaṁ vā”ti?\n“Aniccaṁ, bhante …pe…\napi nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:\n‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe…\nkāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti?\n“No hetaṁ, bhante”.\n“Vedanā …\nsaññā …\nsaṅkhārā …\nviññāṇaṁ niccaṁ vā aniccaṁ vā”ti?\n“Aniccaṁ, bhante …pe…\napi nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:\n‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe…\nkāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti?\n“No hetaṁ, bhante”.\n“Yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tampi niccaṁ vā aniccaṁ vā”ti?\n“Aniccaṁ, bhante …pe…\napi nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya:\n‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe…\nye keci atthikavādaṁ vadanti;\nbāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’”ti?\n“No hetaṁ, bhante”.","en":"What do you think, mendicants?\nIs form permanent or impermanent?”\n“Impermanent, sir.” …\n“Is feeling …\nperception …\nchoices …\nconsciousness permanent or impermanent?”\n“Impermanent, sir.” …\n“That which is seen, heard, thought, known, attained, sought, and explored by the mind: is that permanent or impermanent?”\n“Impermanent, sir.” …\n“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”\n“No, sir.”"}},{"id":"sn24.5:4","sourceIds":["sn24.5:4.1","sn24.5:4.2","sn24.5:4.3"],"kind":"text","text":{"pi":"“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—\nayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.\nPañcamaṁ.","en":"“When a noble disciple has given up doubt regarding these six grounds, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,\nthey’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”"}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/sn24.5/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}