Anattasutta — Ānisaṁsavagga — the tenth chapter of the Sixes, continuing the Second Fifty
Setting
None stated in the source
Speakers
The Buddha alone, addressing the mendicants
Form
The same three-link chain as AN 6.98 and 6.99, compressed via Pāli ellipsis after a changed opening clause
Length
under 1 minute to read
Northern parallel
The rejection of self-view as an obstacle to right view recurs throughout the Chinese Āgamas and Abhidharma literature; this reading guide does not assert a specific matching sutra number
Difficulty
★★☆☆☆ — identical chain to AN 6.98 and 6.99, completing the set of three characteristics
Why this discourse
AN 6.100 completes the three-discourse variation on AN 6.98's chain, applying it now to the third and final characteristic: regarding anything — not merely conditions, but any thing at all — as self blocks the sure path and the four fruits exactly as impermanence and pleasure did before it.
Reading guide
The teaching in one sentence
A mendicant who regards any thing as self cannot accept views conforming with the teaching, step onto the sure path, or realize any of the four fruits; regarding all things as not-self makes all three possible.
A subtle scope shift: 'any thing,' not 'any condition'
Where AN 6.98 and 6.99 spoke of saṅkhāra, conditions, this discourse widens its opening clause to dhamma, any thing whatsoever — a scope broad enough to include even the unconditioned, extinguishment itself, setting up the more specific treatment of that exact case at AN 6.101 immediately following.
Completing the three characteristics
Impermanence (AN 6.98), suffering (AN 6.99), and now not-self complete the standard threefold characterization of conditioned existence (tilakkhaṇa) this literature treats as fundamental — the same three misapprehensions identified as blocking accomplishment in view at AN 6.93 earlier in this chapter's predecessor, here each given its own discourse.
The three fetters' self-view, echoed again
This discourse's rejection of self-view connects directly to sakkāyadiṭṭhi, substantialist view, the first of the three fetters already met at AN 6.89–91 — the same underlying error named there as a fetter to be abandoned and here as a perception to be corrected.
Key terms
dhammaṁ attato samanupassati — “regards a thing as self” — this discourse's opening perceptual error, widened in scope from AN 6.98/6.99's saṅkhāra to dhamma, any thing whatsoever.
sabbadhamme anattato samanupassati — “regards all things as not-self” — this discourse's reversal.
tilakkhaṇa — “the three characteristics” — impermanence, suffering, and not-self, completed by this discourse as the third and final term.
sakkāyadiṭṭhi — “substantialist view” — the fetter already met at AN 6.89–91, directly connected to this discourse's rejection of self-view.
…pe… — the Pāli ellipsis mark, again standing in for AN 6.98's chain, unchanged beyond this discourse's own opening clause.
The text
The discourse in full: regarding any thing as self, blocking the path via AN 6.98's chain, and the reversal. Translation: Bhikkhu Sujato (CC0, SuttaCentral).
Regarding anything as self blocks the path
§1“Mendicants, it is quite impossible for a mendicant who regards any condition as self to accept views that agree with the teaching. … It’s quite possible for a mendicant who regards all things as not-self to accept views that agree with the teaching. …”
· · ·
Self-check quiz
6 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.
Question 1 of 6
What subtle scope difference does this discourse's opening clause have compared to AN 6.98 and 6.99, according to the guide?
Correct: B. A widened scope setting up AN 6.101's treatment of extinguishment specifically.
Question 2 of 6
What three discourses together complete this collection's treatment of the three characteristics?
Correct: B. Impermanence, suffering, and not-self — the standard threefold characterization of conditioned existence.
Question 3 of 6
What earlier fetter does this discourse's rejection of self-view directly connect to, according to the guide?
Correct: B. The same underlying error named as a fetter there and a perception here.
Question 4 of 6
What earlier discourse in this chapter's predecessor also identified these three misapprehensions together, according to the guide?
Correct: B. The same three characteristics, here each given its own individual discourse.
Question 5 of 6
Is a setting stated for AN 6.100?
Correct: B. A bare formula, matching AN 6.98 and 6.99 before it.
Question 6 of 6
What does dhammaṁ attato samanupassati mean?
Correct: B. This discourse's own opening perceptual error.
