Saṃyutta Nikāya · Discourse 1.49

Stingy

Maccharisutta

Setting
Not narrated in this discourse's source text; presumably the same recurring frame as the rest of this vagga
Speakers
Not named explicitly; two full rounds of question and answer, addressing the Buddha as ‘Gotama’
Form
Two matched question-and-answer pairs, tracing detailed rebirth outcomes for two opposite characters
Length
~2 minutes to read
Difficulty
★★☆☆☆ — direct in form, unusually specific in its cosmological detail
A second discourse of this title
This discourse shares its Pali title, Maccharisutta, with SN 1.32, though the two are otherwise unrelated in content and structure

Why this discourse

This discourse traces two full, parallel accounts of karmic consequence in unusually specific detail. The first asks about people who are stingy, miserly, and abusive, actively obstructing others who wish to give: they are reborn in hell, the animal realm, or Yama's world, and if they return to human life, into a poor family lacking even what they hope for from others. The second asks about the bountiful, confident in the Buddha, the teaching, and the Saṅgha: they illuminate the heavens wherever they're reborn, and if they return to human life, it is into a rich family where everything is easy to find.

Reading guide

Two questions, addressed to 'Gotama' directly

Both rounds of this discourse address the Buddha by his clan name, Gotama, the same informal address already met at SN 1.23 — and both explicitly acknowledge understanding the previous answer before asking a further question, giving this exchange a genuinely conversational, step-by-step quality unusual for this collection.

Specific realms, not a generalized 'bad rebirth'

The first answer doesn't simply say the stingy suffer; it names three specific possible destinations — hell, the animal realm, or Yama's world — before describing what happens if they do return to human life: birth into poverty where even hoped-for help from others doesn't materialize.

Illuminating the heavens, and abundance if reborn human

The second answer is structured as a precise mirror of the first: the generous illuminate the heavens wherever reborn, and if they return to human life, it is into wealth where clothes, food, pleasure, and play — the same four items named as lacking for the stingy — are instead easy to find.

Present and future consequence, both named explicitly

Both answers close with the same structural claim: 'this is the result in the present life, and in the next, a good' or 'bad destination' — making explicit that the consequences described aren't confined to some distant future rebirth alone, but shape the present life as well.

Key terms

maccharī — “stingy” — this discourse's title, shared with SN 1.32 though the two discourses are otherwise unrelated.
vinipātaṁ — “obstacles” — what the stingy are described as setting up specifically for others who wish to give.
yamalokaṁ — “Yama's world” — one of three specific destinations named for the stingy, alongside hell and the animal realm.
saggaṁ obhāsayanti — “they illuminate the heavens” — the description given for the generous, wherever they happen to be reborn.
vigatamalā — “rid of stinginess” — the specific quality named for the generous, framed as an absence of the first question's central fault.

The text

The discourse in full: two parallel accounts of karmic consequence, for the stingy and for the generous. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

The stingy: a question, and its answer

§1“Those folk in the world who are stingy, miserly and abusive, setting up obstacles for others who give. What kind of result do they reap? What kind of future life? We’ve come to ask you, worthy sir: how are we to understand this?”

§2“Those folk in the world who are stingy, miserly and abusive, setting up obstacles for others who give: they’re reborn in hell, the animal realm, or Yama’s world. If they return to the human state, they’re born in a poor family, where clothes, food, pleasure, and play are hard to find. They don’t even get what they hope for from others. This is the result in the present life, and in the next, a bad destination.”

The generous: a second question, and its answer

§3“We understand what you’re saying, and ask another question, Gotama. What about those who’ve gained the human state, who are bountiful and rid of stinginess, confident in the Buddha and the teaching, with keen respect for the Saṅgha? What kind of result do they reap? What kind of future life? We’ve come to ask you, worthy sir: how are we to understand this?”

§4“Those who’ve gained the human state who are bountiful and rid of stinginess, confident in the Buddha and the teaching, with keen respect for the Saṅgha: they illuminate the heavens wherever they’re reborn. If they return to the human state, they’re reborn in a rich family, where clothes, food, pleasure, and play are easy to find. They rejoice like those who control the possessions of others. This is the result in the present life, and in the next, a good destination.”

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Self-check quiz

Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 10
What does the first question ask about?
Correct: A. A question about consequence, not a riddle about identity.
Question 2 of 10
What three specific destinations does the first answer name for the stingy?
Correct: A. Named directly, rather than left as a vague 'bad rebirth.'
Question 3 of 10
What happens if the stingy return to human life, according to the first answer?
Correct: A. A specific description of continued hardship in human rebirth.
Question 4 of 10
What does the second question ask about?
Correct: A. A parallel question about the opposite character.
Question 5 of 10
How does the second answer describe the generous, wherever they are reborn?
Correct: A. Saggaṁ obhāsayanti — a vivid image of radiant presence.
Question 6 of 10
What happens if the generous return to human life, according to the second answer?
Correct: A. A precise mirror of the hardship described for the stingy.
Question 7 of 10
How does each answer describe the timing of its stated consequences?
Correct: A. Both answers close by naming present and future consequence explicitly.
Question 8 of 10
How does the questioner address the Buddha in this discourse?
Correct: A. The same informal address already met earlier in this collection.
Question 9 of 10
What earlier discourse in this collection shares this discourse's Pali title?
Correct: A. Both titled Maccharisutta, but structurally and thematically distinct.
Question 10 of 10
What does 'vinipātaṁ' describe in this discourse?
Correct: A. Named as part of the stingy's described behavior in the opening question.
Answered 0 of 10 · Correct 0