Okay, brother Hugo..
I mean, there are two types of RUPA, external and internal..
External rupa will run as it should.
Like a stone in the river, it will not cause us suffering.
Internal rupa is the form of the stone in your mind, and when you generate tanha on the object of the stone in your mind.. For example, you want the stone not to be carried away by the river current, but in reality, sooner or later, it can be carried away by the river current. Then there arises a feeling of dislike (dukkha) when you face the reality that does not match your expectations (anicca), impermanent, changing, wavering…
In fact, the stone is not yours, and you cannot control it (anatta).
Another extreme example:
When the weather is fine, you are very happy, but we cannot control the weather according to our wishes (anicca), when the weather changes you become sad and can even cause anger (dukkha) which will be vented on others, thus causing negative karma, which can result in you being reborn in the animal realm (dukkha), and you cannot control the weather because it is not yours (anatta), and in the end you are also helpless in the process of being reborn in a lower realm (anatta).
You cannot become a puddle of water, a rock, or the weather. We are living beings. Unlike living “things,” living beings have a mental body. So you cannot compare if you were born in a puddle of water.
Why can’t we get out of the flow of samsara? We always do something in vain, fruitless, and with no results (anicca). When it is anicca, then dukkha and anatta follow.
______
I also admire Bhante Buddhadhasa, his writings on the prison of life, and the section “attaching to the scriptures.”
From there you can contemplate the scriptures even if you have tanha with defilements (lobha, dosa, moha), the scriptures will become anicca, dukkha, anatta.
Although the scriptures are neutral, but when the scriptures are in your mind (internal Rupa) it can be the cause of your staying in samsara.
Try to contemplate carefully.
The saying goes, when studying, empty the cup first when receiving teachings.
You temporarily abandon the old concept, briefly translated as impermanence, suffering, no self.
With the concept explained by Mr. Lal.
I also started learning from the beginning like you, recognizing this simple translation, but my progress was difficult to develop at that time..
With metta vaisaka.