पुद्गलवाद (Pudgalavāda) - Philosophical Concept | Alexandria
Pudgalavada, often translated as “Personalism,” represents a nuanced chapter in early Buddhist philosophy, centered on the controversial concept of the pudgala, or “person.” This school, emerging from the Sthavira Nikāya, distinguished itself by positing that while there is no permanent, independent self (ātman) in the Brahmanical sense, there exists a pudgala—a temporary, inexpressible entity that accounts for personal identity, continuity of experience, and moral responsibility. Was this a subtle reintroduction of the self, or a radical reinterpretation of no-self (anatta)?
Historical references to the Pudgalavadins appear as early as the 3rd century BCE, identifiable through criticisms leveled against them in texts of other Buddhist schools, particularly the Theravada and Sarvāstivāda traditions. The flourishing of the Maurya Empire, with its patronage of Buddhism under Emperor Ashoka, forms the backdrop to the rise of these diverse interpretations. The Second Buddhist Council may have touched upon issues related to doctrines that later characterized Pudgalavada, hinting at debates already brewing within the early Sangha.
Over centuries, the Pudgalavada endured persistent opposition, accused of undermining the core Buddhist teaching of anatta. The Kathavatthu, a Theravada text attributed to Moggaliputta-Tissa (c. 3rd century BCE), critically examines Pudgalavadin tenets. Yet, despite scholarly and monastic disapproval, evidence suggests Pudgalavadin thought held sway, particularly in parts of India. Accounts from Chinese pilgrims such as Xuanzang (7th century CE) mention monasteries adhering to Pudgalavadin doctrines, revealing a surprisingly resilient legacy. The exact nature of the pudgala remained enigmatic, prompting questions about its relationship to karma, rebirth, and the ultimate goal of Nirvana. Did it merely denote a collection of impermanent aggregates, or did it represent something fundamentally different?
Though eventually eclipsed by other schools, Pudgalavada’s impact reverberates through Buddhist philosophical discourse. The debates it spawned sharpened the understanding of anatta and fueled the development of sophisticated metaphysical arguments across Buddhist traditions. Its story serves as a potent reminder of the diverse, dynamic, and sometimes paradoxical interpretations that have shaped the landscape of Buddhist thought, prompting us to ask: what truly constitutes ‘self’ in a world of constant change?