Abstract:
After the passing away of the lord Buddha, a great number of philosophical causes and reasons
were affected the emergence of different schools of Buddhism. Among those philosophical
disputes, memory appeared as the center of an important dispute with special reference to
individuals. Hence, Buddhist schools have to give a substantial solution to this inescapable
question by protecting Buddhist identity. As a result of to the attempt to find a solution for this
problem, manynew concepts were introduced by the different schools of Buddhism. It is very
interesting to note that distinguished scholars argue that to resolve the problem of memory and
the problems of the mind, schools of Buddhism had to introduce new concepts. In relation to
the above idea, ‘pudgalavāda’ was accepted by the sect of school of Pudgalavāda and ‘existence
of three times (traikalika asthitva)’ was accepted by the Sarvāstivāda tradition. Here, they
created the concept that ‘all subject and object matters are existing’. The other sect who asserted
that these conflicts originated because of the Abhidhamma tradition accepted only the Sutras as
substantial and they were called as ‘Sautrāntika.’ They followed early Buddhism, represented
by the concept of ‘Bīja’ and affirmed the identity and authenticity of the existing being. The
sect of Yogācāra has resolved this problem through ‘Ālaya consciousness.’ In this matter, the
Theravada response has been identified as the concept of Cittavīthi and the concept of
‘Bhavanga citta.’ As such, many contradictory solutions have persisted among different schools
of Buddhism. Therefore, thisesearch examines the various perspectives of memory among
schools of Buddhism and its practicality and substantiality through examples.
