SuttaCentral
veneration to the sangha & respectful greetings to all dhamma elders!
etaṃ mama, eso’ham asmi, eso me attā.
kindly allow me to request to you clarify the reason why the suttas mention “mine, me & my atta” in this order.
imho - the genesis of miccha ditthi development is in this order: me, mine, my atta. why does ‘mine’ appear before ‘me’ in this sequence?
with respect & much metta,
manish
This is probably just a case of “waxing syllables” — the Pāḷi almost always lists such things in order of increasing syllable count. In this case: 4, 5, 5.
veneration venerable bhante!
imho - i think it has something to do with the actual sequence of patipatti bhavana leading to liberation.
Netam mama neso ham asmi na meso attāti. Evam etam yathābhūtam sammappaññāya daṭṭhabbam…
this sequence may hold the key …
i think it is related to the sequence of eradication of sakkayaditthi, asmimana & atta ditthi
Yes, well it’s certainly easier to let go of our possessions than our identities, right? So yeah, there might be something to that theory 
MN22, Bodhi, note 257:
“MA (commentary MN, Green) states that the notion “this is mine” is induced by craving, the notion “this I am” by conceit, and the notion “this is my self” by wrong views. These three - craving, conceit, and views - are called the three obsessions (gaha). They are also the mainsprings behind conceiving (MN 1) and mental proliferation” (MN 18).
I have understood it this way: Wrong views are abandon first. (this is my self, my atta)
One can cling to wrong views like eternalism and annihilism (or a combination) or to views of self (20 sakkaya ditthi’s). I belief these are all abandon at sotapanna stage. This would mean that thoughts about ‘my atta’ will be abandoned first. This does not mean one is without a notion and longing of atta yet. One still experiences a self.
Craving (in a subtle way) and conceit both exist until one has become an arahant. This also means, i think, that notions of me and mine exist until arahatta.
What i understand of SN22.89, Khemaka, who had abandon sakkaya ditthi, still was not quit able to bear the pain because of the defilement of asmi mana and the subtle ego-craving. In other words, there was still a subtle me and mine-making of that pain. No total detachment because of asmi mana.
There is still someone inside, as it were, who feels the pain. And that way of experiencing things comes as a heavy burden on body and mind.
The most dramatic thing, i feel, is, because of these defilements, we cannot let go of sufferings, misery.