-“Therefore, I say, with the destruction, fading away, cessation, giving up, and relinquishing of all conceivings, all excogitations, all I-making, mine-making, and the underlying tendency to conceit, the Tathagata is liberated through not clinging.” (MN72§15, Bodhi, and there are many more).
13. “Venerable sir, how does one know, how does one see, so that in regard to this body with its consciousness and all external signs, there is no I-making, mine-making, and underlying
tendency to conceit?” “Bhikkhu, any kind of material form (rupa) whatever, whether past
or present, internal or external, gross or subtle, inferior [19] or superior, far or near – one sees all material form as it actually is with proper wisdom thus: “This is not mine, this I am not, this is not my self.’ Any kind of feeling whatever.. .Any land of perception whatever…Any kind of formations whatever…Any kind of consciousness whatever.. .one sees all consciousness as it actually is with proper wisdom thus: “This is not mine, this I am not, this is not my self.’ It is when one knows and sees thus that in regard to this body with its consciousness and all external signs there is no I-making, mine-making, or underlying tendency to conceit.” (MN109, Bodhi)
This is mine. This arises through craving (tanha,gaha). This is in the sutta’s called mine-making.
“This i am”. This arises through conceit (mana,gaha).
-“This is myself”. This arises due to wrong view (ditthi,gaha). This i called i-making.
This is how it is being explained. All i say is comform sutta’s and experience.
It is very obvious, also from a direct experimental of practical view, that identification with rupa, vedana, sanna, sankhara and vinnana leads to affliction, just like many sutta’s teach. So one has to break with this fetter/habit, sakkaya ditthi, and stop viewing rupa, vedana, sanna, sankhara and vinnana, as Me and mine.
Siebe