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LUISO. GO ́MEZPUDGALAVADAThe Pudgalavada was a group of schools sharing the
doctrine that the person (pudgala) or self (atman) is
real. The earliest Pudgalavada school was the
Vatsputrya; from the Vatsputrya came the Dhar-
mottarya, Bhadrayanya, Sammitya, and Sanna-
garika. Of these schools, the Vatsputrya and
Sammitya were the most important.
Very little of their literature has survived. This cir-
cumstance, together with their apparent denial of the
Buddhist doctrine of nonself, has created the impres-
sion that they were an eccentric minority on the fringe
of Buddhism. But in fact they were in the mainstream;
XUANZANG(ca. 600–664) tells us that roughly a quar-
ter of the monastic population in India in the seventh
century C.E. was Pudgalavada.
They agreed with other Buddhists that the self is nei-
ther the same as the five SKANDHA(AGGREGATES) nor
separate from them, but affirmed the self as “true and
ultimate.” They thought of the self as conceptual yet
real, real because for the purposes of kindness and
compassion the self was not reducible to the skandhas,
and apparently because the self was a reflection of the
timeless reality of NIRVANAin the flux of the skandhas.
As a fire can exist locally only through its fuel, so the
self can exist as a particular person only through the
skandhas. As the fire vanishes when the fuel is ex-
hausted, but cannot be said to be either existent or
nonexistent, having “gone home” to its timelessPUDGALAVADA