Aṅguttara Nikāya · Discourse 6.49

With Khema

Khemasutta — Dhammikavagga — the fifth chapter of the Sixes

Setting
Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery
Speakers
Venerable Khema, then Venerable Sumana, each independently addressing the Buddha; then the Buddha, addressing the mendicants
Form
Two sequential, seemingly contradictory statements, both approved, followed by the Buddha's explanation and closing verse
Length
~2 minutes to read
Northern parallel
Declarations of enlightenment framed without reference to self-comparison recur in related form across the Chinese Āgamas; this reading guide does not assert a specific matching sutra number
Difficulty
★★★#9734;☆ — deceptively simple in form, genuinely subtle in what it is actually claiming

Why this discourse

Khema and Sumana, arriving separately, each state something to the Buddha that sounds like the opposite of the other: Khema says an awakened mendicant does not think “there is someone better, equal, or worse than me,” while Sumana says an awakened mendicant does not think “there is no-one better, equal, or worse than me.” Both receive the Buddha's approval. Only after both have left does he explain to the assembly why neither statement actually contradicts the other.

Reading guide

The teaching in one sentence

A mendicant who is perfected does not represent themselves as being among superiors, inferiors, or equals in any direction — not by claiming such comparisons exist for them, and not by claiming such comparisons don't exist — because for someone truly awakened, the whole framework of self-comparison no longer applies.

Two statements that sound opposed, but are not

Read quickly, Khema's “does not think 'there is someone better, equal, or worse than me'” and Sumana's “does not think 'there is no-one better, equal, or worse than me'” look like a direct contradiction — one denying comparison exists, the other denying comparison doesn't exist. The Buddha's later comment resolves this: both statements deny that the awakened mind engages in ranking at all, whether the ranking concludes in the mendicant's favor, against them, or as absent.

Speaking of the goal without involving the self

The Buddha's own gloss is precise: “this is how gentlemen declare enlightenment. The goal is spoken of, but the self is not involved.” Khema and Sumana both describe the attainment accurately without smuggling in any self-referential comparison — not even the comparison that denies comparison. Their statements work as declarations precisely because neither requires the speaker to locate themselves on a scale relative to anyone.

A warning against false declaration

Immediately after praising Khema and Sumana's manner of speaking, the Buddha adds an unusually sharp aside: “it seems that there are some futile men here who declare enlightenment as a joke. Later they will fall into distress.” The praise of the correct form is paired directly with a warning about its abuse, distinguishing genuine declaration from performance.

Why two mendicants, arriving separately, matters

The discourse's structure — two speakers, arriving one after the other, each unaware of what the other said — is doing real work. If either statement alone had been approved, a reader might mistake it for the single correct formula. Presenting both, independently approved, in apparently opposite phrasing, forces the recognition that the content approved of is not the specific wording but the underlying absence of self-comparison.

Key terms

khīṇāsava — “one whose defilements are ended” — part of the standard formula both Khema and Sumana use to describe the perfected mendicant.
seyyo, sadiso, hīno — “better, equal, worse” — the three-way comparison both statements deny applies to the awakened mind, whether affirmed or denied.
attā na upanīyati — “the self is not involved” — the Buddha's own gloss on how gentlemen properly declare enlightenment.
aññaṁ byākaroti — “declares enlightenment” — the act both Khema and Sumana are said to be engaged in, distinguished from mere boasting.
moghapurisā — “futile men” — the Buddha's term for those who declare enlightenment insincerely, warned they will later fall into distress.

The text

The discourse in full: Khema's statement, Sumana's statement, and the Buddha's explanation and closing verse. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

Khema's statement

§1“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—does not think: ‘There is someone better than me, or equal to me, or worse than me.’” That is what Khema said, and the teacher approved. Then Khema, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Sumana's statement

§2And then, not long after Khema had left, Sumana said to the Buddha: “Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—does not think: ‘There is no-one better than me, or equal to me, or worse than me.’” That is what Sumana said, and the teacher approved. Then Sumana, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

The Buddha's explanation, in prose and verse

§3And then, soon after Khema and Sumana had left, the Buddha addressed the mendicants: “Mendicants, this is how gentlemen declare enlightenment. The goal is spoken of, but the self is not involved. But it seems that there are some futile men here who declare enlightenment as a joke. Later they will fall into distress. They don’t represent themselves as being among superiors, inferiors, or equals. Rebirth is ended, the spiritual journey has been completed. They live freed from fetters.”

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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 Khema say an awakened mendicant does not think?
Correct: B. A denial that self-ranking comparisons apply.
Question 2 of 10
What does Sumana say, and how does it sound compared to Khema's statement?
Correct: B. Read quickly, the two statements look like a direct contradiction.
Question 3 of 10
How does the Buddha resolve the apparent contradiction?
Correct: B. Neither statement smuggles in a comparison, even one that denies comparison.
Question 4 of 10
What is the Buddha's precise gloss on proper declaration of enlightenment?
Correct: B. The core principle both Khema's and Sumana's statements satisfy.
Question 5 of 10
What warning does the Buddha add immediately after praising the two mendicants?
Correct: B. A sharp distinction between genuine declaration and its abuse.
Question 6 of 10
Why does the guide say the two-speaker structure matters?
Correct: B. If only one statement had been given, a reader might mistake its specific phrasing for the essential content.
Question 7 of 10
Where is AN 6.49 set?
Correct: B. The setting most Aṅguttara discourses default to.
Question 8 of 10
What does moghapurisā mean?
Correct: B. The Buddha's term for those who falsely declare enlightenment.
Question 9 of 10
What do both Khema and Sumana do after speaking, before the Buddha's comment?
Correct: B. The Buddha's explanation to the assembly comes only after both have already departed.
Question 10 of 10
What three-way comparison does the whole discourse concern?
Correct: B. The comparison both statements deny applies to the awakened mind in any direction.
Answered 0 of 10 · Correct 0