Something related from another topic:
The difference between Classical and Non-Classical Vipassana Approaches
Visuddhimagga recommends identifying Khandas (Ditthi-visuddhi/Sankhara-pariccheda) and their causes (Kankhavitarana-visuddhi/ Paccaya-pariggaha) first of all.
Venerable scholar Maggavihari preaches that Ditthi visuddhi is the “Door” to Vipassana, without which the Vipassana is unsuccessful.
(And he says he will start lessons on Vipassana fundamentals, after he finished Nama chapter in his lesson series.)
And there are a lot to learn about Anatta because Anatta seems to have many categories where each category have a special cause for it.
A Non-Classial Theravadin or Non-Theravadin may reflect Anicca-dukkha-anatta of
- wrongly interpreted Khandhas
- or of a Person
- or of a parts of a Person
- or of personal-entities misrecognized as impersonal-entities (unknowingly)
They contemplate Anicca-dukkha-anatta of Pannattis (Concepts) or of Pannattis-with-Paramathas.
Therefore distinguishing Pannatti and Paramattha considered very important.
When one contemplate Anicca-dukkha-anatta of Pannattis, like Marana-sati meditaion, as Araka Satthu (Bodhisatta) did, it may still develop Wisdom, but not Buddhist Vipassana Wisdom.
This is where many Non-Classical Theravadins get deceited, because they know their paths can develop Samatha and Wisdom.
According to the Visuddhimagga:
- Samathayanikas start Ditthi visuddhi after attaining jhanas.
- Sukkhavipassakas start Diithi visuddhi after Dhatumanasikara (Catudhatuvavatthana).