user471: What is a person (puggala) in Buddhism?
What is the difference between a person (puggala) and other terms like self (atta) and sentient being (satta)?
Is a person (puggala) reborn into future lives?
How do we reconcile the concept of person (puggala) with "sabbe dhamma anatta" (all phenomena is not self)?
There was an ancient Buddhist philosophical school called Pudgalavada which posited the existence of a person (puggala) based on SN 22.22, who has continued existence, experiences the result of his kamma, gets reborn and finally becomes liberated etc. Other Buddhist schools apparently criticized this view for being too close to self or atman / atta.

“And what, bhikkhus, is the carrier of the burden? It should be said:
the person (puggala), this venerable one of such a name and clan. This is called
the carrier of the burden.
SN 22.22


One person (ekapuggala) roaming and transmigrating for
an eon would amass a heap of bones the size
of this Mount Vepulla, if they were gathered together and not lost.
SN 15.10


user21314: the person is the thing that when u say 'i dont exist' observes that referent object freshly
the self is the innate misapprehension we have always had when the person appears.
for instance the power that endured you into this next moment is such a grasping of a self to the person
like everything else the person is hard to notice without much concentration and extremely obvious with pretty good concentration

user-1: 
What is a person (puggala) in Buddhism?

It's just a concept, e.g. like a "being".

What is the difference between a person (puggala) and other terms like self (atta) and sentient being (satta)?

There is no difference - they are all concepts with no real reference point to reality.
Words such as a person, a being etc. is used for conventional sake only. If you go look for these things you won't find them anywhere.

There was an ancient Buddhist philosophical school called Pudgalavada which posited the existence of a person (puggala) based on SN 22.22, who has continued existence, experiences the result of his kamma, gets reborn and finally becomes liberated etc. Other Buddhist schools apparently criticized this view for being too close to self or atman / atta.

This sounds very much like "Wrong-view" (Miccā Diṭṭhi) and is basically a misunderstanding of how reality works (and of the Buddha's Teaching).
The view about "... Pudgalavada which posited the existence of a person (puggala), who has continued existence ..." might fall under the 2nd of the 62 Wrong Views, namely the Eternalist view.

user10100: Each mind can know one in 3 kinds of objects...

Arising&Vanishing Realities (trillion moments per second;sankhata)
Imagination (pannatti)
Nibbana Reality (asankhata)

(All of them have names[nāma] which is a kind of pannatti)
Everybody, included the noble one, must know Sankhata and Pannatti switching rapidly to live their life.
The Arising&Vanishing Realities means only 89 minds 52 mind factor 28 forms.
One know every realities by 6 doors then imagine of them as the only one by Ghanasaññā(1)(2) (Thinking of the whole as one; Perception that it is one and the same).

āramaṇaghana -- conceiving the conglomeration of sensations (of sight, of sound, of smell, of taste, of touch) as a palpable entity
santatighana -- consciousness of a series of sensations which seemingly merge into a continuum
kiccaghana -- concept of a soul, entity or being engendered by by taking the total physical and mental experiences as a unified whole
samūhaghana -- conceiving the body-organs and the body as a solid-entity when the body-octad including the four great essentials (mahābhūta consisting of: pathavī, āpo, tejo, vāyo ) are always in a flux of generation, stasis, and dissolution.

For the example, we know uncountable colors, sounds, smells, hardness, softness which arising&vanishing rapidly now, everybody imagine "a person is typing, a person is reading, a computer are touched by a person", but we has not enough concentration to see the truth whether it's only realities, 6 minds doing duties on 6 objects at 6 doors, arising and vanishing rapidly trillion times per second.
And the only way to see the truth is listen to the Buddha.
The Buddha is the only one who can understand Abhidhamma by seeing realities on every lives himself and has enough abilities to tell people to enlighten follow him.
He see the trillion moments per second of Nama and Rupa by himself and he know how can see like that on every past and future lives as Nama and Rupa by his 3 and 8 Vijja, especially VipassanaNanaVijja, at his enlightened night.
He can understand why the reincarnation still going on because of analyzing Nama and Rupa by CutupapataNana as dependent origination (Paticcasamuppada).
The world never has one like him before for long long time.

Don't think only listening is enough. The reader maybe understand while reading, but most of them don't know how to meditate and analysis everything as Nama and Rupa in the dependent origination cycling in the real entire life. That's why we need to meditate both concentration meditation and insight meditation with the tipitaka memorizer like Pa-Auk tawya.
The left analysis means uncountable left unwholesome mind moments.

471: <p>What is a person (<em>puggala</em>) in Buddhism?</p>
<p>What is the difference between a person (<em>puggala</em>) and other terms like self (<em>atta</em>) and sentient being (<em>satta</em>)?</p>
<p>Is a person (<em>puggala</em>) reborn into future lives?</p>
<p>How do we reconcile the concept of person (<em>puggala</em>) with &quot;<em>sabbe dhamma anatta</em>&quot; (all phenomena is not self)?</p>
<p>There was an ancient Buddhist philosophical school called <a href="https://en.wikipedia.org/wiki/Pudgalavada" rel="nofollow noreferrer">Pudgalavada</a> which posited the existence of a person (<em>puggala</em>) based on <a href="https://suttacentral.net/sn22.22/en/bodhi" rel="nofollow noreferrer">SN 22.22</a>, who has continued existence, experiences the result of his kamma, gets reborn and finally becomes liberated etc. Other Buddhist schools apparently criticized this view for being too close to self or <em>atman</em> / <em>atta</em>.</p>
<blockquote>
<p>“And what, bhikkhus, is the carrier of the burden? It should be said:
the person (<em>puggala</em>), this venerable one of such a name and clan. This is called
the carrier of the burden.<br />
<a href="https://suttacentral.net/sn22.22/en/bodhi" rel="nofollow noreferrer">SN 22.22</a></p>
</blockquote>
<blockquote>
<p>One person (<em>ekapuggala</em>) roaming and transmigrating for
an eon would amass a heap of bones the size
of this Mount Vepulla, if they were gathered together and not lost.<br />
<a href="https://suttacentral.net/sn15.10/en/sujato" rel="nofollow noreferrer">SN 15.10</a></p>
</blockquote>
 21314: <p>the person is the thing that when u say 'i dont exist' observes that referent object freshly</p>
<p>the self is the innate misapprehension we have always had when the person appears.</p>
<p>for instance the power that endured you into this next moment is such a grasping of a self to the person</p>
<p>like everything else the person is hard to notice without much concentration and extremely obvious with pretty good concentration</p>
 -1: <blockquote>
<p>What is a person (puggala) in Buddhism?</p>
</blockquote>
<p>It's just a concept, e.g. like a &quot;being&quot;.</p>
<blockquote>
<p>What is the difference between a person (puggala) and other terms like self (atta) and sentient being (satta)?</p>
</blockquote>
<p>There is no difference - they are all concepts with no real reference point to reality.</p>
<p>Words such as a person, a being etc. is used for conventional sake only. If you go look for these things you won't find them anywhere.</p>
<blockquote>
<p>There was an ancient Buddhist philosophical school called Pudgalavada which posited the existence of a person (puggala) based on SN 22.22, who has continued existence, experiences the result of his kamma, gets reborn and finally becomes liberated etc. Other Buddhist schools apparently criticized this view for being too close to self or atman / atta.</p>
</blockquote>
<p>This sounds very much like <a href="https://en.wikipedia.org/wiki/View_(Buddhism)" rel="nofollow noreferrer"><em>&quot;Wrong-view&quot; (Miccā Diṭṭhi)</em></a> and is basically a misunderstanding of how reality works (and of the Buddha's Teaching).</p>
<p>The view about <em>&quot;... Pudgalavada which posited the existence of a person (puggala), who has continued existence ...&quot;</em> might fall under the <a href="https://www.dhammawiki.com/index.php/62_kinds_of_wrong_view" rel="nofollow noreferrer"><em>2nd of the 62 Wrong Views, namely the Eternalist view</em></a>.</p>
 10100: <p>Each mind can know one in 3 kinds of objects...</p>
<ol>
<li>Arising&amp;Vanishing Realities (trillion moments per second;sankhata)</li>
<li>Imagination (pannatti)</li>
<li>Nibbana Reality (asankhata)</li>
</ol>
<p>(All of them have names[nāma] which is a kind of pannatti)</p>
<p>Everybody, included the noble one, must know Sankhata and Pannatti switching rapidly to live their life.</p>
<p>The Arising&amp;Vanishing Realities means only 89 minds 52 mind factor 28 forms.</p>
<p>One know every realities by 6 doors then imagine of them as the only one by <strong>Ghanasaññā<a href="http://tuninst.net/MYANMAR/Pali_dict/txt14/r1c4v1_hga.htm" rel="nofollow noreferrer">(1)</a><a href="https://5000y.men/?rm.r.153.437.ghanavinibbhoge%20kate" rel="nofollow noreferrer">(2)</a></strong> (Thinking of the whole as one; Perception that it is one and the same).</p>
<ol>
<li>āramaṇaghana -- conceiving the conglomeration of sensations (of sight, of sound, of smell, of taste, of touch) as a palpable entity</li>
<li>santatighana -- consciousness of a series of sensations which seemingly merge into a continuum</li>
<li>kiccaghana -- concept of a soul, entity or being engendered by by taking the total physical and mental experiences as a unified whole</li>
<li>samūhaghana -- conceiving the body-organs and the body as a solid-entity when the body-octad including the four great essentials (mahābhūta consisting of: pathavī, āpo, tejo, vāyo ) are always in a flux of generation, stasis, and dissolution.</li>
</ol>
<p><strong>For the example, we know uncountable colors, sounds, smells, hardness, softness which arising&amp;vanishing rapidly now, everybody imagine &quot;a person is typing, a person is reading, a computer are touched by a person&quot;, but we has not enough concentration to see the truth whether it's only realities, 6 minds doing duties on 6 objects at 6 doors, arising and vanishing rapidly trillion times per second.</strong></p>
<p>And the only way to see the truth is listen to the Buddha.</p>
<p>The Buddha is the only one who can understand Abhidhamma by seeing realities on every lives himself and has enough abilities to tell people to enlighten follow him.</p>
<p>He see the trillion moments per second of Nama and Rupa by himself and he know how can see like that on every past and future lives as Nama and Rupa by his 3 and 8 Vijja, especially VipassanaNanaVijja, at his enlightened night.</p>
<p>He can understand why the reincarnation still going on because of analyzing Nama and Rupa by CutupapataNana as dependent origination (Paticcasamuppada).</p>
<p>The world never has one like him before for long long time.</p>
<hr />
<p>Don't think only listening is enough. The reader maybe understand while reading, but most of them don't know how to meditate and analysis everything as Nama and Rupa in the dependent origination cycling in the real entire life. That's why we need to meditate both concentration meditation and insight meditation with the tipitaka memorizer like Pa-Auk tawya.</p>
<p><strong>The left analysis means uncountable left unwholesome mind moments.</strong></p>
