I saw this on dhammawheel
“It is directly through the true knowing of anicca that true knowing of anatta automatically arises and hence true knowledge of dukkha.
The dependence of effect being cause is anicca. There is no need to marry anatta and dependent origination. It happens automatically by means of the fourth noble truth. To misunderstand this can lead astray.”
This thread is closely related:
anatta and dependent origination
Correct understanding of anatta encompasses Paticcasamuppada: otherwise one may, like the poor monk Moliyaphagguna have the idea that the factors of the wheel are happening to “me” and “I” know feeling, “I” know anicca (see here phagguna )
Thus it is crucial from the beginning to comprehending at the level of pariyatti that as the Vism. puts it XVIII 27:
This is mere mentality-materiality, there is no being, no person” is confirmed by a number of suttas. For this has been said:
As with the assembly of parts
The word “chariot” is countenanced,
So, when the aggregates are present,
“A being” is said in common usage (S I 135).
26. Again, this has been said: “Just as when a space is enclosed with timber and creepers and grass and clay, there comes to be the term ‘house,’ so too, when a space is enclosed with bones and sinews and flesh and skin, there comes to be the term ‘material form’ (rúpa)” (M I 190).
27. And again this has been said:
It is ill alone that rises,
Ill that remains, ill that departs.
Nothing rises else than ill,
And nothing ceases else than ill (S I 135).
Of course understanding of anicca is also integral to understanding anatta as there has to be sufficient realisation, acceptance and confidence of momentariness at the pariyatti level . So in that way the understanding of dependent origination, anicca and anatta are very interrelated.