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Knowing that one knows: The Buddhist doctrine of self-cognition.

机译：知道一个人知道：佛教的自我认识学说。

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The dissertation explores the historical development of the Yogācāra doctrine of self-cognition. The concept “self-cognition (svasam&dotbelow;vedana )” refers to the reflexive nature of the human mind, which is also a main subject in modern psychology and the rapidly-growing field of cognitive science. My central thesis is that the Buddhist doctrine of self-cognition originated in a soteriological discussion of omniscience among the Mahāsām&dotbelow;ghikas, an early Buddhist school established right after the first schism of Buddhist community. The doctrine then evolved into a topic of epistemological inquiry among the Yogācārins.; Based on the primary sources in Chinese, Pāli, Sanskrit and Tibetan, I trace the origin of the doctrine of self-cognition back to the Mahāsām&dotbelow;ghikas. In their discussion on the omniscience of Srota-āpanna, an initial stage of Buddhist sagehood, they admit that this omniscience and, consequently, the self-cognition of the mind and mental activities occur in a single moment. In their view, the mind is like a lamp: it illuminates other things while it also illuminates itself.; The dissertation then explores the subsequent development of this doctrine in a series of Buddhist scholars, including Sarvāstivādins, Sautrāntikas, and Yogācārins. The Sarvāstivādins set forth a systematic refutation to the Mahāsām&dotbelow;ghika doctrine in terms of causality, epistemology, soteriology, the relationship of self and other, the distinction between particular and universal, and supportive similes. The Sarvāstivādins also developed a reflective model, in which they saw self-cognition as possible only in multiple moments rather than in a single moment.; The Sautrāntikas developed their doctrine of self-cognition by synthesizing the views of their predecessors. They discussed self-cognition in a more epistemological context, and especially in a framework of successively arising moments of cognition. They conclude that only mental consciousness is endowed with the capacity of self-cognition.; The early Yogācāra doctrine of self-cognition bears a strong mark of Sautrāntika influence, although it was modified by contact with the Yogācāra idealism. Dignāga was the first Yogācāra scholar to systematize a doctrine of self-cognition in his epistemological system. I argue, against several eminent contemporary scholars, that self-cognition is a separate type of perception for Dignāga. Finally, I introduce Dharmapāla's concept of the cognition of self-cognition, which signifies a further level of reflexivity of the mind.
机译：论文探讨了自我认知的约格理论的历史发展。 “自我认知（italic）”是指人类思想的反思性，这也是现代心理学和迅速发展的认知科学领域的主要课题。我的中心论点是，佛教的自我认识学说起源于玛哈玛卡奇（Mah），这是在佛教社区第一次分裂之后建立的早期佛教学校中对全知的社会学讨论。然后，该学说演变成了Yog＆amp; c＆amacr; rins中的认识论探究主题。基于中文，P＆amacr; li，梵语和藏语的主要来源，我将自我认知学说的起源追溯到Mah＆amacr; m＆gh; ghikas。在讨论佛教圣贤的初始阶段Srota-＆amacr; panna的全知性时，他们承认这种全知性以及对心理和精神活动的自我认知是在一个瞬间发生的。在他们看来，心灵就像一盏灯：它照亮了其他事物，同时也照亮了自己。然后，论文在一系列佛教学者中探索了该学说的后续发展，其中包括萨尔夫·萨蒂夫·斯戴夫·阿丁斯，萨特尔·阿纳蒂卡斯和约格·阿马克·林斯。从因果关系，认识论，社会学，自我与其他之间的关系，特殊与普遍之间的区别以及支持的比喻等方面来看，《 Sarv＆amp; stiv＆amp; dins》系统地驳斥了《 Mah＆amp; am＆m＆m＆dot; ghika》学说。 Sarv＆amp; stiv＆amp; dins还开发了一种反思模型，在该模型中，他们仅在多个时刻而不是单个时刻看到了自我认知。 Sautr＆amp; ntikas通过综合其前辈的观点，发展了自己的自我认识学说。他们在更认识论的背景下，尤其是在相继出现的认知时刻的框架中讨论了自我认知。他们得出结论，只有精神意识才具有自我认知的能力。早期的自我认知约格主义具有强烈的萨特·恩蒂卡影响力，尽管它是通过与尤格主义的理想主义接触而改变的。 Dign＆gacr是第一位在认识论体系中将自我认知学说系统化的Yog＆amacr; ra学者。我认为，与一些著名的当代学者不同，自我认知是狄恩·加克的另一种感知方式。最后，我介绍Dharmap＆lacr的自我认知概念，它标志着心灵反身的进一步水平。

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