What do Venerable Cha Mo's similes on the Flower's Scent and the Perfumed Rag mean with regard to satkāyadṛṣṭi?

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The meaning seems very clear from reading the Pali sutta. It just means, whoever has overcome the five lower fetters (which includes the self-view), may still have lingering sense of "I".

The first parable compares this lingering sense with lingering smell of lotus - just like smell does not come from a particular part of the plant, the lingering sense of I does not come from identification with any of the five aggregates and yet there it is.

The second parable illustrates how this situation develops. Just like a washed clothes may still have lingering smell of detergent which eventually goes away, someone without five fetters may still have lingering sense of I, which eventually goes away.

And how does it go away? According to sutta, through analytical meditation on coming together and disbanding of causal chains that are mistaken for sentient beings.

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yes Puthujjanas struggle already with sakkay ditthi, but there is not much more to say than what is stated by the non-puthujjana Khemaka.

The lack of sakkya ditthi just means

“Friend, concerning these five clinging-aggregates described by the Blessed One—i.e., the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: With regard to these five clinging-aggregates, there is nothing I assume to be self or belonging to self, and yet I am not an arahant. With regard to these five clinging-aggregates, ‘I am’ has not been overcome, although I don’t assume that ‘I am this.’” https://www.dhammatalks.org/suttas/SN/SN22_89.html

That is part of the famous explanation of ''anatta'' by the buddha with the usual contemplation of anatta as in

'This is not mine,

I am not this,

this is not my self.'

which is the famous

n'etaɱ mama,|| neso'ham asmi|| na me so attā' ti.|| ||

to fight directly the wrong view of atta, as explained in the second sermon, http://www.buddha-vacana.org/sutta/samyutta/khandha/sn22-059.html https://ahandfulofleaves.files.wordpress.com/2011/11/a-note-on-atta-in-the-aladaddupama-sutta_norman_ld_1981.pdf

Lack of Sakkya ditthi is the 3 above, minus the famous ''asmi'' or ''asmimāna'', on which puthujjanas love to speculate. The non-puthujjana Khemaka says it is like the scent of a flower, precisely because you cannot pinpoint it to one aggregate. At best you can express it as a some residual lust towards something, but asmi is not like lust towards form or existence.

The famous Pyia Tan has an analysis of this sutta http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/14.13-Khemaka-S-s22.89-piya.pdf and how perception of anicca destroy even this asmi http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/12.12-Anicca-Sanna-S-s22.102-piya.pdf

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