chownah wrote:It is not clear to me whether completely abandoning 'personality-belief' means that one no longer has any experience which one interprets throught the delusional lens of "self" or whether one still has that delusional experience of self but when one is mindful of the experience one is aware that it is delusional because there is no view supporting any idea of "self".
Completely abandoning of sakkāyaditthi means one still has that delusional experience of self but one is aware that it is a deception, there is no supporting belief of self (attavada).
The one who doesn't belief in a self , regards nothing as a self, but still there is or rather can be the notion of "I am".
The puthujjana says: "This is mine, this am I, this is my self". The puthujjana thinks: "This or that is my self, I am this or that". He believes in a self (attavada) this is why the puthujjana establishes the personality-view (sakkāyaditthi), the view that he is in essence somebody.
The sotāpanna says: "Not, this is mine; not, this am I; not, this is my self." The sotāpanna thinks: "Not, this or that is my self; Not, I am this or that." He doesn't believe in a self and doesn't establish the personality-view, he doesn't believe that he is in essence somebody. The sotāpanna knows and sees for himself that notions of "I" and "mine" are deceptions. But they still are there, even though the sotāpanna negates them.
The arahant free of the belief in a self, not having the personality-view and not having notions of "I" and "mine", fully freed of the pride that says "I am" (asmimāna), the pride of self doesn't even say or think: "Not, this is mine; not, this am I; not, this is my self." (because there's nothing left to negate like the sotāpanna and the other two sekhā would do)
If you are interested in further info take a look at Ven. Ñanavira Thera's shorter notes on mama
best wishes, acinteyyo