Beyond sakkayaditthi or you are not the person!

Sakkāya is pañc'upādānakkhandhā (Majjhima v,4 <M.i,299>), and may conveniently be translated as 'somebody' or 'person' or, abstractly, 'personality'. See PARAMATTHA SACCA, also for what follows.

An arahat (while alive—that is, if we can speak of a 'living arahat') continues to be individual in the sense that 'he' is a sequence of states (Theragāthā v. 716)[**] distinguishable from other arahanto (and a fortiori from individuals other than arahanto). Every set of pañcakkhandhā[a]—not pañc'upādānakkhandhā in the arahat's case—is unique, and individuality in this sense ceases only with the final cessation of the pañcakkhandhā at the breaking up of the arahat's body. But a living arahat is no longer somebody or a person, since the notion or conceit '(I) am' has already ceased. Individuality must therefore be carefully distinguished from personality,[b] which is: being a person, being somebody, being a subject (to whom objects are present), selfhood, the mirage 'I am', and so on. The puthujjana is not able to distinguish them—for him individuality is not conceivable apart from personality, which he takes as selfhood. Nanavira Thera

*

“Bhikkhus, I will teach you the burden, the carrier of the burden, the taking up of the burden, and the laying down of the burden. Listen to that….

“And what, bhikkhus, is the burden? It should be said: the five aggregates subject to clinging. What five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the determinations aggregate subject to clinging, the consciousness aggregate subject to clinging. This is called the burden.

“And what, bhikkhus, is the carrier of the burden? It should be said: the individual [puggala], this venerable one of such a name and clan. This is called the carrier of the burden. SN 22: 22

**

The dissolution of personality is followed always by a sense of great relief, as if a heavy burden has fallen off.→

Nisargadatta Maharaj