This material is meant as research and discussion material. I do not want to cause conlficts but i want to investigate what is meant by anicca, dhukka and anatta nupassana.
I have collected some fragments from the book; ” In this very life, the liberation teachings of the Buddha, Sayadaw U Pandita
Dhukka nupassana (p.293)
“Dukkhānupassanā-ñāṇa, the insight that comprehends suffering, also occurs at the moment when one is contemplating the passing away of phenomena, but it has a different flavor from aniccānupassanā-ñāṇa. One is suddenly seized by a great realization that none of these objects is dependable. There is no refuge in them; they are fearsome things”.
I can see this insight that there is no refuge in conditioned phenomena is also in Patisambhidamagga (Treatise on Insight §9) related to dhukka-nupassana. It is not related specifically to anatta nupassana.
Anatta nupassana (p.294)
“Automatically now, one appreciates anatta, that no one is behind these processes. Moment to moment, phenomena occur; this is a natural process with which one is not identified (this i am not, not mine, not myself, Siebe). This wisdom relating to the absence of self in things, anattānupassanā-ñāṇa, also is based on two preceding aspects, anatta itself and anatta lakkhaṇa. Anatta refers to all impermanent phenomena which possess no self-essence — in other words, every single element of mind and matter. The only difference from anicca and dukkha is that a different aspect is being highlighted. The characteristic of anatta, anatta lakkhaṇa, is seeing that an object does not arise or pass away according to one’s wishes.
All the mental and physical phenomena that occur in us come and go of their own accord, responding to their own natural laws. Their occurrence is beyond our control. We can see this in a general way by observing the weather. At times it is extremely hot, at other time freezing cold. At times it is wet, at other times dry. Some climates are fickle, such that one does not know what will happen next. In no climate can one adjust the temperature to suit one’s comfort. Weather is subject to its own natural laws, just like the elements that constitute our minds and bodies. When we fall ill, suffer, and eventually die, are these processes not contrary to our wishes? While conscientiously watching all the mental and physical phenomena arising and passing away within, one may be struck by the fact that no one is in control of the process. Such an insight comes quite naturally. It is not affected or manipulated in any way. Nor does it come from reflection. It simply occurs when one is present, observing the passing away of phenomena. This is called anattānupassanā-ñāṇa. When one is unable to see the momentary arising and passing away of phenomena, one is easily misled to think that there is a self, an individual unchanging entity behind the process of body and mind. With clear awareness, this false view is momentarily eliminated”
at this moment i, indeed, belief this corresponds to the sutta’s and commentaries like Patisambhidamagga. Atta is the idea of an unchanging governing self (see anattalakkhana suta. A self who governs all these mental, verbal, and physical formations. Anatta nupassana sees, momentarily, so not philosphically, that this is not true. Also the notion I am arises and ceases out of control. There arises no entity but the notion “I am” is itself a formations caused by (longstanding) craving. The notion “I am” can, i belief, the best be understood as the notion of an existing ego.
Siebe