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Madhyamaka, the “philosophy of the middle,” systematized the Buddha’s fundamental teaching on no-self with its profound non-essentialist reading of reality. Buddha was born in Nepal in the 6th Century and enjoyed the privileged position of being the son of a tribal leader. A Buddhist is constantly striving to reach that state of enlightenment in which all the secrets and mysteries of life will be revealed. Buddhism can be seen as a set of teachings about tolerance and as a path to self-improvement, rather than as a religion, in the traditional sense.
Contrary to popular belief, Spiritual Healers do not have the ability to heal other people.
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Although now all but forgotten, the Pudgalavada was one of the dominant traditions of Buddhism in India during the time that Buddhism survived there. It seems, then, that they thought of some aspect or dimension of the self as transcending the aggregates and may have identified that aspect with Nirvana, which like most early Buddhists they regarded as an eternal reality. The Pudgalavada was a group of five of the Early Schools of Buddhism, distinguished from the other schools by their doctrine of the reality of the self.
The name Pudgalavada came to be applied to these schools because “pudgala” was one of the words which they used for the self whose reality they affirmed. It is hardly necessary to point out the importance, both philosophically and historically, of a form of Buddhism which differs strikingly in its interpretation of the Buddha’s teaching from what we have come to regard as orthodox, and yet was for some time, at least, the dominant form of Shravakayana Buddhism in India.
The Buddha taught that no self is to be found either in or outside of the five skandhas or in their aggregates; the five are material form, feeling, ideation, mental forces, and consciousness. In the non-Pudgalavadin schools, which we now think of as orthodox in this regard, this teaching was interpreted (not unreasonably) as a denial that there is any substantial self together with an affirmation of the complex process of evanescent phenomena which at any particular time we identify as a person. In the second place, the denial of the ultimate reality of the self certainly seems to cut away the basis for selfishness, but it seems in the same way to cut away the basis for compassion. Schools that accepted this interpretation, such as the Theravada and Sarvastivada, were of course aware of these difficulties and dealt with them as well as they could. The Pudgalavadins described the person or self as “inexpressible,” that is, as indeterminate in its relation to the five aggregates, since it cannot be identified with the aggregates and cannot be found apart from them: the self and the aggregates are neither the same nor different. Like most other Shravakayana Buddhists, the Pudgalavadins regarded Nirvana as a real entity, differing from the realm of dependent origination (though not absolutely distinct from it) in being uncaused (asamskrita) and thus indestructible.
In this way, all the statements made by the Buddha—and by others on his authority or on the strength of their own observation, concerning persons or selves and their past or future existences—can be shown to be based on the five aggregates from which those persons are inseparable. The Theravadins and Sarvastivadins made a clear distinction between what are traditionally called “two truths,” which in modern parlance is a distinction between two types of “truth predicates”: ultimate truth (paramarthasatya) and conventional truth (samvritisatya). The Pudgalavadins also distinguished between two kinds of doctrine, concerning phenomena and concerning persons, but they did not regard these as related to higher and lower kinds of truth predicates. What the Pudgalavadins said (or in some cases are said to have said) about the self is sufficient to locate their conception of the self in relation to various Buddhist and non-Buddhist opinions that they rejected. If the self was supposed to be conceptual, as the Pudgalavadins seem initially to have asserted, that would tend to support the view that they regarded the self as the totality of its constituent aggregates. An analogy that the Pudgalavadins frequently made use of may give some indication of what they actually had in mind. What the analogy seems not to make clear is why the person in Parinirvana, no longer supported by the aggregates, is not simply non-existent like a fire that has gone out when its fuel is exhausted.
There is no evidence that the Pudgalavadins anticipated this Mahayana doctrine of an eternal body of the Buddha.
But in what sense is this eternal happiness “attained” by the person who at death ceases to exist as a self supported by body, faculties and thought? The difficulty arises from the assumption that the self or person and Nirvana are two different things, the one impermanent and the other eternal.
The Pudgalavadins, like other Buddhist philosophers, saw it as their task to present what they believed to be the best interpretation of the teaching of the Buddha and to support that interpretation through rational argument. The Pudgalavadins often quoted passages in which the Buddha spoke of persons or the self as existing. But there is one case at least in which the Buddha’s way of expressing himself is more difficult to account for, and the Theravadin and Sarvastivadin explanations of it show signs of strain. In another passage to which the Pudgalavadins referred, the Buddha indicates that the idea that one has no self is a mistake. The fact that the Buddha seems to have been generally unwilling to say outright that the self does not exist is something of an embarrassment for the Pudgalavadins’ opponents.
Apart from appeals to the canonical texts, the Pudgalavadins also offered arguments pointing out what they saw as the inadequacy of their opponents’ view to account for some of the facts of personal existence and self-cultivation which were generally accepted by Buddhists.
They also argued that one of the meditations recommended by the Buddha, in which the meditator cultivates the wish that all sentient beings may be happy, presupposes the existence of real sentient beings, of persons, to be the objects of the meditator’s benevolence.
They argued also that the operation of karma is incomprehensible if the person is nothing more than an assemblage of phenomena. The analogy with fire was important in explaining the indeterminacy of the self or person in relation to the aggregates, but they did not offer it as an argument in its own right for the reality of the self. The view of the Pudgalavadins, that the self is a real entity which is neither the same as the aggregates nor different from them, is certainly paradoxical and seems to have been regarded by their opponents as fundamentally irrational. The Theravadins, Sarvastivadins and others naturally saw the Pudgalavadins’ account of the self as not so much paradoxical as incoherent.
The very considerable success of the Pudgalavadins in India surely indicates that there were many who regarded their doctrine as a viable interpretation of the Buddha’s teaching. As a theory of the self, the Pudgalavada was naturally shaped and so in some measure limited by the concerns of Buddhism; the Pudgalavadins were interested in the nature of selfhood only to the extent that it had a bearing on the problem of suffering. Even the style in which Zhuangzi writes reflects the cyclical nature of life after death in Buddhism.
The connections we can make between our past, current and future lives are rooted in the 12 links of dependent origination, or pratityasamutpada in Sanskrit. Feeling, Craving, Clinging, Becoming — these are just some of the spokes that are linked to each other on a wheel of dependent origination. This entry was posted in Cultural Perspectives and tagged Buddhist philosophy, Buddhist Reincarnation, Buddhist tradition, Cyclical nature, Dalai Lama on Death, Dependent Origination, Karma reincarnation, Life After Death, Reincarnation death, Zhuangzi. Thanks for visiting us and we enjoy presenting the multifaceted aspects of cultures around the world. Founded in India by Nagarjuna in about the second century CE, Madhyamaka philosophy went on to become the dominant strain of Buddhist thought in Tibet and exerted a profound influence on all the cultures of East Asia. While it seems to bear all the hallmarks of a religious belief, the main difference is that any worship is not given up to a deity or creative power.
He sought out the most prominent spiritual teachers and soaked up all they had to say, but was always left feeling as though there was something else - an elusive something that was missing from all he learned. Meditation is at the core of this belief system and monks will spend many hours a day in a state of altered consciousness, hoping that they will achieve the ultimate spiritual awakening. For Buddhists, simply believing a scripture or a doctrine defeats the purpose of the whole system.
Just as violent words engender violent thoughts and deeds, peaceful words also generate peaceful thoughts and actions.
In employing Right Mindfulness, Buddhists seek to achieve a non-judgemental and accepting state of mind. The name arises from their adherents’ distinctive doctrine (vada) concerning the self or person (pudgala). It was never strong in other parts of Asia, however, and with the eventual disappearance of Buddhism in India, almost all of the literature of the Pudgalavada was lost. In its involvement with the aggregates through successive lives, the self could be seen as characterized by incessant change; but in its eternal aspect, it could be seen as having an identity that remains constant through all its lives until it fulfils itself in the impersonal happiness of Parinirvana.
The group consists of the Vatsiputriya, the original Pudgalavadin School, and four others that derived from it, the Dharmottariya, the Bhadrayaniya, the Sammitiya and the Shannagarika. He rejected the two extreme positions of a permanent, unchanging self persisting in Samsara (cycle of death and rebirth) through successive lives, and of a self which is completely destroyed at death. In the first place, even if we can understand the functional identity of the person as simply the continuity of a causal process in which the evanescent phenomena of the five aggregates occur and recur in a gradually changing pattern, it is hard to understand how this continuity is maintained through death to the birth of the person in a new life.
If the effort to gain anything for oneself is essentially deluded, how can it not be equally deluded to try to gain anything for other persons, other selves?
But it is not surprising that the Pudgalavadin schools, sensitive to such problems, developed a fundamentally different interpretation of the Buddha’s teaching about the self.

But whereas other schools took this indeterminacy as evidence that the self is unreal, the Pudgalavadins understood it to characterize a real self, a self that is “true and ultimate.” It is this self, they maintained, that dies and is reborn through successive lives in Samsara, continuing to exist until enlightenment is attained. Accordingly, Nirvana is not something brought into being at the moment of enlightenment, but is rather an eternally existing reality which at that moment is finally attained.
We might expect that the Pudgalavadins, who held that the self is real, would on the contrary insist that the self is not merely conceptual or nominal, but substantial. Ultimate truth distinguishes accurate statements about primary phenomena (dharmas) and their relationships. This view differed from the Theravadins and Sarvastivadins in not thinking that this conceptual whole was reducible to its parts.
But there is reason to think that the Pudgalavadins did not understand the extinction of the fire as we would.
However, the analogy understood in this way certainly indicates that the person or self (in this case, the Buddha) is a local manifestation of something. One of our Pudgalavadin sources speaks of the person in Parinirvana as having attained the “unshakeable happiness”, and another source says that the Pudgalavadins held that although Nirvana has the nature of non-existence, because there is no body, faculty or thought there, it also has the nature of existence, because the supreme, ever-lasting happiness is there.
And in what sense is a person who has attained this eternal happiness “not non-existent” after death, even though the five aggregates have passed away once and for all? The correctness of the Buddha’s teaching was beyond question; what could be debated was the adequacy of this or that interpretation as an explanation of his meaning. These texts had been transmitted orally for several centuries before being committed to writing. In most cases, these could be readily explained by their opponents on the basis of the two truths: the Buddha spoke conventionally of persons and the self, but elsewhere made it clear that ultimately there are only the phenomena of the five aggregates. Here the Buddha speaks of the five aggregates as the burden, and identifies the bearer of the burden as the person.
Their opponents were quick to point out that in the same passage he also indicates that the idea that one has a self is a mistake; the meaning, they would suggest, is that it is a mistake to affirm the ultimate existence of the self, but a mistake also to deny its conventional existence.
The Buddha characteristically said that the self is not to be found in the aggregates or apart from them.
They argued, for example, that if there were no person distinguishable from the aggregates, there would be no real basis for identifying oneself, as the Buddha did, with the person that one was in a previous life, since the aggregates in the two lives would be completely different.
They rejected their opponents’ opinion that the aggregates are the real object of benevolence, and insisted that if that were the case, the Buddha’s recommendation to wish that all sentient beings may be happy would not have been “well said”.
Destroying a particular arrangement of particles of clay in the form of an ox is not killing anything and has in itself no karmic consequences; but destroying a particular arrangement of aggregates in the form of a living ox is killing something and has unfortunate consequences for the person who killed it.
Its function was rather to clarify the nature of the relationship between the self and the aggregates, and to serve as evidence that at least one instance of such a relationship could be recognized in the world around us, so that there could be no justification for rejecting their position out of hand as manifestly impossible.
But they evidently felt that only such a view did justice to our actual experience of personal existence and to what in the Buddhist tradition were the accepted facts of karma, rebirth and final liberation. They were sure that the reason that the Pudgalavadins could not really make sense of the self they affirmed was that no such self is possible. At the very least, it was an interpretation which, though different from what we now regard as orthodox, had significant strengths as well as weaknesses. But their interpretation of the Buddha’s teaching offers a perspective which is also of more general interest. Whatever the new vessel for our spirit will be — human or otherwise – all depends on our former life’s actions, or karma. For the philosophy of becoming again, death is more of a regenerative tool than an end-all event.
And the quality of our lives between cycles depends on how much we do, or don’t, pass through these various links before our next becoming again. Instead, Buddhists are continually striving for a state of enlightenment and the teachings of Buddha are integral to that process.
With the majority of his needs catered for and no need to work, Siddhartha fell to contemplation, considering the meaning of man’s existence, life, death and the process of growing old. As he travelled, Siddhartha began to deny himself material goods in every aspect of his life, going so far as to undertake long periods of fasting.
However, since it gained popularity in the West during the 19th Century, Buddhism has adapted, allowing those who want to absorb it into their lives to do so on their own terms. The Buddha taught that we are all able to uncover the truth of life’s mysteries for ourselves, focussing on a practical, spiritual approach, rather than simple acceptance of what we are told by religious leaders. It is difficult to reconstruct their understanding of the self from the few Chinese translations that have come down to us, and from the summaries of their doctrines and the critiques of their position that have been preserved by other Buddhist schools.
Although their account of the self seemed unorthodox and irrational to their Buddhist opponents, the Pudgalavadins evidently believed that only such an account could do justice to the Buddha’s moral teaching, to the accepted facts of karma, rebirth and liberation, and to our actual experience of selves and persons.
The Pudgalavada is thus a Doctrine of the Person, or Personalism, and Pudgalavadins are accordingly Personalists. There is no living tradition of Pudgalavada; there are no learned monks to whom we can turn for interpretations handed down within that tradition.
He taught instead a middle position of dependent origination (pratityasamutpada), according to which our existence in this life has arisen as a result of our ethically significant volitional acts (karma) in our last life, and such volitional acts in our present life will give rise to our existence (but will not determine our acts) in our next life.
It thus offers rational hope for an eventual dismantling of the otherwise self-perpetuating mechanism of misunderstanding, craving and suffering in which we are trapped.
If rebirth is immediate, as the Theravadins held, how can the final moments of one life bring about the beginning of a new life in a place necessarily at some distance from the place of death?
If to be liberated is to realize that there was never anyone to be liberated, why would that liberation not include the realization that there was never anyone else to be liberated either? Even in Parinirvana, when the aggregates of the enlightened self have passed away in death and no new aggregates can arise in rebirth, the self, though no longer existent with the aggregates of an individual person, cannot actually be said to be non-existent. The Pudgalavadins held that the self is indeterminate also in its relation to this eternal reality of Nirvana: the self and Nirvana are neither the same nor different.
The self or person, not to be described either as the same as the dependent phenomena of the temporal world or as distinct from them, is the fifth. But in fact they seem to have regarded the self, at lest initially, as conceptual, though “true and ultimate.” A later source represents them as maintaining that it is neither conceptual nor substantial, and still later sources ascribe the view to them that the self is indeed substantial.
Conventional truth distinguishes accurate statements about persons and other composite entities; they were thus statements expressed according to the conventions of ordinary usage, and are true only in the sense that they could in principle be translated into accurate statements about the constituent phenomena on which such conventional notions as “person” and so on were based. Characteristical truth distinguishes the First, Second and Fourth of the Noble Truths, the Truths of Suffering, its Origin, and the Path leading to its cessation. On the other hand, if it was supposed to be substantial, as the Pudgalavadins seem later to have asserted, that would tend to support the view that they regarded it as an entity in its own right, non-different from the aggregates only in the sense that it was inseparably bound to them.
This analogy appears in a number of the canonical texts and so would have to be accepted by all Buddhist who accepted these texts, though their understanding of it would of course be different from the Pudgalavadins’. Several of the canonical texts that use this analogy specifically compare the Buddha after death to a fire that has gone out and has not gone north, south, east or west, but is simply extinct; but instead of going on to say that the Buddha is non-existent, they say that he is “unfathomable”, that he cannot be described in terms of arising or non-arising, existence or non-existence.
Could that “something” have been a supreme self such as we find in the Upanishads and the Vedanta, and, suitably qualified, in some Mahayana texts?
So Nirvana is characterized by eternal happiness, but it is a happiness unaccompanied by any body, faculty or thought.
If even without the aggregates the person somehow survives to enjoy the eternal happiness, why do the Pudgalavadins deny that the person is existent in Parinirvana? Even while suffering in Samsara the self is not distinct from the eternal happiness of Nirvana, and when the person’s body, feelings and so on have passed away in Parinirvana, the self is still not entirely non-existent. Accordingly, their arguments were broadly of two kinds: appeals to the canonical texts (sutras) in which the Buddha’s teaching had been preserved, and arguments on the basis of consistency with acknowledged fact.
Each school preserved its own versions of these texts, and although the versions agreed to a considerable extent, there were also differences, in some cases involving whole sutras.
In the view of such non-Pudgalavadin schools as the Theravadins and Sarvastivadins, these passages merely serve to explain how the Pudgalavadins have come to misunderstand the Buddha’s teaching; they give no support at all to the misinterpretation. Certainly it is possible to explain this in terms, for example, of decisions made by the aggregates of a past life whose consequences are then a burden to the aggregates of this life. The Theravadins, Sarvastivadins and others take this to mean that there is no self at all (except nominally or conventionally); but the Pudgalavadins take it as characterizing an existing self which is neither the aggregates themselves nor something apart from them. They evidently felt that the causal relationship that was supposed to obtain between the aggregates of a past life and those of the present life was insufficient to establish a personal identity persisting through the successive lives.
In their opponents’ view, this was simply another case in which the Pudgalavadins failed to recognize that the Buddha spoke conventionally of sentient beings and persons when it would have been inconvenient to speak in terms of the aggregates, which were all that was ultimately there.
If the ox is really nothing but an arrangement of aggregates, destroying that arrangement, rearranging the aggregates, should have no more moral and karmic significance than smashing the clay image of an ox.
To some extent they were able to explain the paradox by pointing to the ways in which the self seems limited to a particular body, particular feelings and so on and the ways in which it also seems to transcend these, but the self in their view remains something mysterious and only partially amenable to the principles of rational thought. But there was after all some justification for the Pudgalavadins’ view, that their opponents, if they achieved consistency, did so to some extent at the expense of the facts.
Perhaps belief in a real though indeterminate self would tend, as their opponents argued, to reinforce our inveterate selfishness; but the Pudgalavadins held that the self once realized to be indeterminate could not be a basis for the self-love and craving that are the source of suffering. Even in the fragmentary evidence that has come down to us, we can see at least the rough outline of a view which gives full weight to the instinctive conviction that as persons we are neither reducible to our apparent constituents, whether these are conceived to be dharmas or molecules, nor separable from our particular, concrete presence in the physical world. This belief in the cyclical nature of life after death is a long-standing Buddhist tradition, with a history that dates as far back as the Iron Age.

However, unlike many religions, the teachings are there to be questioned and tested, rather than accepted outright. While his impressive periods of abstinence earned him followers and disciples, they also served to make him weak and he realised that this could interfere with his search for the truth, so he began to eat again. To other Buddhists, their view seemed to contradict a fundamental tenet of Buddhism, the doctrine of non-self. But there is no doubt that they affirmed the reality of the self or person, and that with scriptural authority they held that the self of an enlightened one cannot be described as non-existent after death, in “complete Nirvana” (Parinirvana), even though the five “aggregates” which are the basis of its identity have then passed away without any possibility of recurrence in a further life.
The Vatsiputriya evidently arose about two centuries after the death of the Buddha (the Parinirvana). Their use of the term “pudgala” has sometimes given the impression that they were trying to conceal their unorthodoxy by talking about a person rather than a self. There are very few Pudgalavadin texts that have survived, only two of them with anything to say about the self, and those only in Chinese translations of poor quality.
What we are now is thus not the same as what we were, since this is a new life with a different body, different feelings and so on, but neither is it entirely separate from what we were, since what we are now is the result of decisions made in our past life. But if there is an intermediate state between death and rebirth, as the Sarvastivadins held, how can the person journey from one life to the next when the aggregates of the old life have passed away and the aggregates of the new life have not yet arisen? Yet it was out of compassion that the Buddha, freshly enlightened, undertook to teach in the first place, and without that compassion there would have been no Buddhism. The difference in these accounts may be the result of confusion in our sources, but it is certainly possible that the Pudgalavadins gradually modified their position under the pressure of criticism from other schools. Because the characteristical truth predicate was understood as characterizing the world oriented of the Four Noble Truths, it was understood as also distinguishing accurate claims about dependent phenomena. Was it simply the five aggregates taken together as a totality but which was not reducible to its parts? As the Pudgalavadins explain it, fire is described in terms of its fuel, as a wood fire or a straw fire, but the fire is not the same as the fuel, nor can it continue to burn without the fuel. Another text, preserved and accepted as authoritative by the Theravadins, explains that Nirvana exists eternally and can be attained even though there is no place where it is “stored up,” just as fire exists and can be produced by rubbing two sticks together even though there is no place where it is stored up. There is no evidence to suggest that it was, and in fact the Pudgalavadins may have felt that it would be inappropriate to use the term designating a local, dependent manifestation of that something to refer to the something itself, which unlike any self was eternal and independent of the aggregates. Moreover, another source ascribes to the Pudgalavadins the view that Nirvana is the quiescence of the person’s previous “coming and going” in Samsara; it seems to say, then, that Nirvana is a state that the person achieves. But if the person does not survive and there is supposed to be only eternal happiness without anyone who enjoys it, in what sense does the person attain it? These were not entirely distinct, since the Buddha’s teaching was supposed to be based not on divine revelation but on the exercise of human faculties developed to an extraordinary degree, and “acknowledged fact” was understood to include generally accepted Buddhist doctrines concerning, for example, karma and rebirth.
It was not enough, then, for the Pudgalavadins and their opponents to quote sutras from their own versions of the canon; they had to make sure that the sutra they quoted was also included in their opponents’ version. But the more natural and obvious reading is to take it as distinguishing between the person who transmigrates from life to life, and the aggregates which the person takes up with each life and carries as a burden.
Whenever the Buddha says that the aggregates in particular or phenomena (dharmas) in general are non-self, the Pudgalavadins understand this only as a denial that the self can be simply identified with them. But to the Pudgalavadins it seemed clear that benevolence toward a sentient being or person is not the same thing as benevolence (if it is possible at all) toward a series of constantly changing aggregates. And the insistence of the Theravadins and Sarvastivadins on the precise determinacy of anything that they were prepared to regard as real brought its own problems, as the dialectic of the Madhyamikas would show. Their conception of a persisting self, moreover, could be felt to give a stronger sense of our investment in the person that we are to become, and thus a greater appreciation of the significance of our actions in this life. It is a view that reminds us of the experiential immediacy of our awareness of other selves, and that confirms our natural resistance to regarding a person as nothing more than a construct of the understanding. English translation by Sara Boin-Webb of Les Sectes personnalistes (Pudgalavadin) du bouddhisme ancien, These pour le Doctorat d’ Etat es-Lettres et Sciences humaines, Universite de la Sorbonne Nouvelle (Paris III), 1977. Essentially, the Buddhist belief in becoming again upholds the view that the life we live is important, but not inextricably bound to the body it is in. Instead, they can choose when, where and for how long they want to dedicate time to accessing their higher selves. However, the Pudgalavadins were convinced that they had had preserved the true interpretation of the Buddha’s teaching. Since the date of the Buddha’s death was probably in about 486 BCE or 368 BCE (according to which sources one follows), the rise of the Vatsiputriya school would have been in the early third century or toward the middle of the second century BCE. But in fact they often used other words for the self, such as “atman” and “jiva,” and were evidently quite unabashed in declaring that the self is real. Apart from these, we have extensive quotations from their texts (but none, unfortunately, dealing with the self) in an Indian Buddhist work which has survived only in Tibetan, some brief summaries of their doctrines in Tibetan and Chinese translations of Indian works on the formation of the Shravakayana schools, and finally criticisms of their doctrines in works from other schools, some of these fortunately available in Pali or Sanskrit.
Or if there are aggregates in the intermediate state, why does this state not constitute a life interposed between the one that has ended and the one that is to begin?
The practical truth predicate distinguished forms of speech and behavior inherited through local or family traditions or learned through monastic training. Or was it a persisting entity distinct from the aggregates but bound to them so that it could be said to change as the aggregates connected with it changed?
The person who has completely passed away in Parinirvana is supposed to be neither existent nor non-existent. Similarly, the person is described in terms of the aggregates, as having such-and-such a physical appearance and so on, but it is not the same as that particular body, those feelings and so on, and cannot exist without a body, feelings and the other aggregates. The extinction of the fire can be understood as a transition from its local existence supported by its fuel to a non-local state which cannot be described as either existence or non-existence.
This “state” cannot be something that comes into being when Nirvana is attained; otherwise Nirvana would be dependent and so in principle impermanent. The relationship between the self and Nirvana, then, seems to be similar to that between the local manifestation of fire and the fire in its non-local state.
The view of the Theravadins and Sarvastivadins, that what we call the self is simply the ever-changing aggregates spoken and thought of for convenience as a persisting entity, seems to the Pudgalavadins to be equivalent to identifying the self with its aggregates, a view which the Buddha explicitly rejected. As Buddhists, their opponents agree with the Pudgalavadins in accepting the effectiveness of karma, but their denial of the reality of the self makes nonsense of what they accept. Finally, belief in the reality of other selves would seem to make it more difficult to ignore the suffering of others than if all persons were thought to be essentially an illusion.
Finally, it renews in us the sense of something mysterious and perhaps ultimately unfathomable in the mere fact of our selfhood and of our existence in the world as conscious beings. Instead, Buddhist tradition holds that we are part of an ongoing, eternal stream of life after death. According to the Chinese monk Xuanzang (Hsuan-tsang), who traveled in India in the seventh century CE, the Sammitiya was at that time by far the largest of the Shravakayana schools (or Early Schools), equal in size to all of the other schools combined; and as the monastic populations of the Shravakayana and the Mahayana were roughly the same, the Sammitiya represented about a quarter of the entire Buddhist monastic population of India. The evidence we have is thus quite limited, much of it surviving only in translation, and some of it from hostile sources.
It would seem that the self was subject to all three of these truths, as the one who eventually attains the cessation of suffering, as the one who suffers as a result of craving and follows a path leading to the end of suffering, and as the one who speaks and acts in accordance with the norms of secular or monastic life.
If the self were the aggregates taken as a whole, then with the final destruction of body, feeling, and so on the self would simply be non-existent.
This analogy makes it clear that although the aggregates in some sense support the self, they are not actually its constituents, since a fire, though supported by its fuel, is certainly not a whole constituted by some particular arrangement of logs. The Parinirvana of the Buddha will then be his transition from a local existence supported by the aggregates to a non-local state which is unfathomable.
And in Parinirvana there are no aggregates, and thus no person, in any normal sense, of which this quiescence could be a state. The “something” that is locally manifested as a self on the basis of the aggregates would thus be Nirvana. That there was in fact a danger that belief in the unreality of the self might lead to an attitude of indifference to other sentient beings is evident from the endless admonishments to cultivate compassion that we find in the works of the Mahayana. The Vatsiputriya and a branch of the Sammitiya survived in India at least until the tenth century, but since the Pudgalavadin schools never spread to any great extent beyond the subcontinent, when Buddhism died out in India, the tradition of the Pudgalavada came to an end.
Any interpretation of the Pudgalavadin doctrine of the self will necessarily be to a considerable extent a reconstruction, and should accordingly be regarded as a more or less plausible hypothesis rather than anything like a definitive account. But if the self were an entity distinct from the aggregates though bound to them, then in Parinirvana the self would either come to an end together with the aggregates and thus be non-existent, or else it would continue to exist without the aggregates, in spite of allegedly being bound to them, and so would be simply existent. A canonical text of the Mahayana explicitly describes the non-local form of the Buddha after his death as his “eternal body,” which is said to be like the fire that has not gone north, south, east or west, but is simply extinct.
But if this quiescence is Nirvana, it cannot be simply the non-existence of the person, since we are told explicitly that the person is not nonexistent in Parinirvana (though of course not existent, either). The former interpretation in fact comes too close to identifying the self with the aggregates, and the latter, to treating it as a separate entity.
Nirvana must be quiescence in the sense in which it is the “cessation of suffering,” not as a state that arises at the moment of enlightenment and is completed at death, but as an already existing reality whose attainment puts an end to suffering and the coming and going of Samsara.

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