The impression that there is someone inside us experiencing something is part of delusion. The sutta’s are very clear about this, right?
The notion of an-I-who-does-the-experiencing is yet part of our make-up. It arises due to latent tendency, mana-anusaya. This anusaya gets triggered when there is sense-contact. So, when there is sense-contact, there almost immediately arises the notion of an entity-I who sees, who hears, who thinks, who, speaks, who lives, who feels etc.
Still, this I-notion is not inherent to mind. Just like emotions, it comes and goes. But it is very subtle and it is very hard to see it coming and going. But the sutta’s and buddhist masters are clear, it is not really the nature of the mind, but an adventitious defilement clouding the nature of mind, i.e. clouding to see what really does the experiencing.
An “I” does not experience Nibbana, just as an I does not even experience a sound in daily life. This experiencer-I is the basic delusion, this sanna of an I who does the experiencing. There is also no I who experiences jhana. This is all delusion.
Masters who have reached arahatta magga tell us that when the center from which we experience the world vanishes, or, in other words, when the I-perspective in the mind totally vanishes, then what reveals itself at that moment, that will make an end to avijja.
One sees the truth about oneself. People who have reached this point describe it as ‘mind experiencing mind’ or seeing ones own true face or seeing ones true self, i.e. seeing this is no entity-I. They also describe it as unborn dimension, all-pervasive, deathless, just like the sutta’s do.