 The next group of philosophers to consider in this section are the Buddhists. The Buddhist tradition is unique in having a clear concept of a person as distinct from a self. Mark Siderits sums up the Buddhist distinction between persons and selves succinctly: “By ‘self’ (ātman) they understand whatever counts as the essence of the psychophysical complex, while by ‘person’ (pudgala) they understand the psychophysical complex as a whole” (2019, 303). It is well-known that the Buddhists reject the self, but it is not so well known that some Buddhists defended the reality of persons. There are many different Buddhist schools and the most well-known for an ardent defenders of persons, against fellow Buddhists, are called Pudgalavādins or personalists. The main impetus for the introduction of persons in Buddhist philosophy, in the absence of selves, is the need for a bearer of moral responsibility. We need a bearer to support the notion of moral responsibility, which is a constitutive element of their theory of karma and rebirth. Buddhists believe in rebirth without appeal to transmigration of self. All Buddhists allude to the Buddha’s talk of persons in the Bhārahārasūtra (the sūtra on the bearer of the burden) as one of the most important reasons to consider the question about the reality of persons. The text reads as follows: