.

You could try the opposite and ask yourself whether any of the things you are noting are permanent, satisfactory, or personal.

For me, it has been easier to do these one at a time, so, for example, I have had success in dedicating a whole sit to noticing that the things that I label disappear (anicca), or spending a sit noticing that the things that I label appear without any invitation from me (anatta). 

If you are noting aloud, you could try Shinzen Young's technique (https://youtu.be/L-7LXHjGHfM) for the impermanence aspect. 

Yep, find a sensation that seems permanent, you, pleasant. Then stay on that sensation til it dissolves to emptiness or just fades in that quality. Then keep on noticing and labeling.
Good luck,
~D

Really?


How could you have any 'progress' if you think you are already 100% mindful of each moment and its sensations?

I watch the activity of my mind. Thoughts, emotions, impulses, sensory experience, egoistic feelings. They come and go - I notice impermanence. I can't control them, they are separate from me, not me or mine. If I can observe them, they are outside myself, not me or mine. That is anatta. I notice unpleasant feelings arise and fade. That's dukkha. The ego is involved in dukkha is many ways, one of them is that our sense of being a success requires getting what we want and avoiding what we don't want so all craving and aversion is tied in with the ego. 

https://ncu9nc.blogspot.com/2023/05/observing-mind.html


Every time you notice dukkha arising you could ask yourself, Who decided to start suffering? Right there you have the three characteristics and dependent origination:
https://www.dharmaoverground.org/discussion/-/message_boards/message/25738546

Who, you don't know = anatta.
start = impermanence
​​​​​​​suffering = dukkha
Noticing mindfully, without getting carried away and letting the activity of the mind take over your mind and body, is interrupting dependent origination.

Hello L J,

Check out the quote below from the chapter "What Went Wrong?" in MCTB (first addition):

I bolded the text above for emphasis. 

Someone also explained this to me in the following way: You can always lean into one of the 3 C's as if observing a basketball. You can more closely examine/investigate the shape, the color, or the texture/patterns of the ball depending on what is most interesting to you. You can also just observe the ball for what it is without discriminating between these aspects (akin to paying direct, bare attention in Daniel's quote above), and you'll still come to an understanding of the qualities of the ball. 

​​​​​​​I hope this helps!

This is what Ajaan Fuang said on this topic (from https://web.archive.org/web/20210330041556/https://www.dhammatalks.org/Archive/Writings/Ebooks/AwarenessItself_181215.pdf):

"A meditator in Singapore once wrote a letter to Ajaan Fuang, describing how he applied the Buddha’s teachings to everyday life: Whatever his mind focused on, he would try to see it as inconstant, stressful, and not self. Ajaan Fuang had me write a letter in response, saying, 'Do things ever say that they’re inconstant, stressful, and not self? They never say it, so don’t go faulting them that way. Focus on what labels them, for that’s where the fault lies.'"