None self doctrine in Buddhism

General Theravada topics
1

Buddhism mentions that there is no eternal soul, self or atman.
Buddhism teaches that everything is subject to change including
mind, mental properties and bodies. There is nothing permanent in
the universe. There is no permanent self that goes life after life. Any
person who practices Buddhist Vipassana meditations can see this
truth in a higher level.

Wrong self identity views of people (that make reincarnation):

  1. I am the form.

  2. I am a person with form. (A permanent person that can be
    manipulated according to will)

  3. Form is inside I.

  4. I am inside the form.

  5. I am the sensation.

  6. I am a living being with sensation. (A permanent living being that
    can be manipulated according to will)

  7. Sensation is inside I.

  8. I am inside the sensation.

  9. I am the perception.

  10. I am a person with perception.

  11. Perception is inside I.

  12. I am inside the perception.

  13. I am the formation.

  14. I am a living being with formation.

  15. Formation is inside I.

  16. I am inside the formation.

  17. I am the consciousness element.

  18. I am a person with consciousness element.

  19. Consciousness element is inside I.

  20. I am inside the consciousness element.

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2

What is impermanence recognition according to the Tipitaka? In the Petakopadesa, in Tipitaka, it is stated that knowing and seeing the origination and destruction of formations is called impermanence recognition.

3

Welcome to the forum Thomas!
Indeed this sounds correct.
Here is a section from the Samādhibhāvanā sutta
Samadhi sutta

And what is the way of developing immersion further that leads to mindfulness and awareness?
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?
It’s when a mendicant knows feelings as they arise, as they remain, and as they go away.
Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti;
They know perceptions as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away.
viditā saññā …pe… viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
This is the way of developing immersion further that leads to mindfulness and awareness.
Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.

And what is the way of developing immersion further that leads to the ending of defilements?
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati?
It’s when a mendicant meditates observing rise and fall in the five grasping aggregates.
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:
‘Such is form, such is the origin of form, such is the ending of form.
‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; Variant: atthaṅgamo → atthagamo (bj, pts1ed)
Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;
Such is perception, such is the origin of perception, such is the ending of perception.
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;
Such are choices, such is the origin of choices, such is the ending of choices.
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo;
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.
This is the way of developing immersion further that leads to the ending of defilements.
Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.

This last type of samadhi is the type of awareness at moments of high level vipassana.