All phenomena are dhamma and all dhammas are anatta. This means that sati (awareness), sampajanya (wisdom), physical phenomena, feelings, minds, and all other dhammas are anatta. They arise and pass away according to their causes and conditions beyond one's control.
When sati has proper causes and conditions to arise, sati can only be aware of these phenomena one by one. Sati cannot choose, arrange, plan, stare at, force, control, hold on, or do anything at all to any of these phenomena except being aware of them because there is no time available for any of these phenomena to stay even for a split second and because it is impossible to project or force any specific phenomena to arise or not to arise next as one's wish. There is already a phenomenon appearing now whether one is aware of it or forgetful of it.
So as to sampajanya, it is anatta. It will arise only when it has proper causes and conditions. If sampajanya sees this, it is realizing an anatta. At the beginning, sampajanya or wisdom will gradually see any physical and mental phenomena as a dhamma. Sooner or later sampajanya will be developed until it can realize or clearly understand the arising and passing away of any physical and mental phenomena. This is dukkha ariyasacca that wisdom sees.
When atta is in charge of doing the work by choosing, arranging, planning, or controlling any physical or mental phenomena as one's will, the Eightfold Path is not being developed because there is no right awareness (dhamma sati) at those moments, but full of deluded atta. And of course if there is no right awareness, sampajanya or wisdom cannot be developed to realize the truth, the three marks of existence, anicca, dukkha, and anatta.
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