cooran wrote: Goofaholix wrote:
TheNaturalMind wrote:I have been studying Theravada for about 8 months now, so maybe I should attribute my diminishing sense of personal self to it, but at this stage I have a strange sensation that there is a more direct way. Though I am very interested in the opinions of more experienced practitioners.
I think self view is probably the last delusion that falls away before enlightenment.
'Personality View' is the one of the first to fall away - on becoming a Sotapanna.
Here is the progression, as one begins and progresses on the Path to Nibbana: http://web.ukonline.co.uk/buddhism/ariyacht.htmhttp://web.ukonline.co.uk/buddhism/ariyas4.htm
A sotapanna has abandoned personality view but still retains a subtle form of conceit, Asmi-mana, the I-conceit and this is only fully abandoned with attainment of Arahatship.
Asmi-māna: lit.: 'I am'-conceit, 'ego-conceit', may range from the coarsest pride and self-assertion to a subtle feeling of one's distinctiveness or superiority that persists, as the 8th fetter samyojana, until the attainment of Arahantship or Nobility.
It falsely assumes an entity 'I' the be real and existent. It is based upon the comparison of oneself with others, and may, therefore, manifest itself also as a feeling of inferiority or the claim to be equal see: māna. It has to be distinguished from 'ego-belief' sakkāya-ditthi which implies a definite belief or view ditthi concerning the assumption of a self, personality or soul, and, being the 1st of the mental chains, which disappears at attainment of Stream-Entry sotāpatti. Even when the five lower mental chains have vanished in a Noble Disciple, there is still in him, with regard to the five groups of clinging, a slight remaining measure of the conceit 'I am', of the desire 'I am', of the latent tendency 'I am' see: S. XXII, 89. māna This is the root assumption of Egoism.
Maha Thera Nyanatiloka. Manual of Buddhist Terms and Doctrines, Buddhist Publication Society, first edition 1952.
This is our foundation: to have sati, recollection, and sampajañña, self-awareness, whether standing, walking, sitting, or reclining. Whatever arises, just leave it be, don't cling to it. Be it like or dislike, happiness or suffering, doubt or certainty... Don't try to label everything, just know it. See that all the things that arise in the mind are simply sensations. They are transient. They arise, exist and cease. That's all there is to them, they have no self or being, they are neither ''us'' nor ''them.'' They are not worthy of clinging to, any of them. - Ajahn Chah