Preface

Abbreviations

1 Introduction

2 Origin: Mahasaaghika

2.1 The Origin of Self-Cognition

2.2 The Mahasaaghika Theory of Self-Cognition

2.2.1 Mahasamghika and Its Abhidharma

2.2.2 All-Knowing Awareness

2.2.3 The Self-Cognition of the Mind and Mental Activities

2.2.4 �Rang rig pa yin no�

2.2.5 Influence on Yogacara

2.3 The Andhakas� Arguments for Self-Cognition

2.3.1 The Andhakas

2.3.2 Awareness of the Present

2.3.3 Attending to All at Once

3 Refutation: Sarvastivada

3.1 Sarvastivada Abhidharma

3.2 Awareness of Single Moment

3.3 Refutation of Self-Awareness

3.3.1 Causality

3.3.2 The Similes

3.3.3 Epistemology

3.3.4 Soteriology

3.3.5 Self and Other

3.3.6 The Particular and Universal

3.4 Discussion of Self-Consciousness

3.4.1 Consciousness and Awareness

3.4.2 Can Consciousness Know Itself?

3.5 Two Minds and Memory

3.5.1 Can Two Minds Function Simultaneously?

3.5.2 How is Memory Possible?

3.6 The Problem of Self-Feeling

3.6.1 Awareness of Feeling

3.6.2 Self-Feeling and Self-Cognition

3.6.3 Three Types of Perception

4 Synthesis: Sautrantika

4.1 Sautrantika: Sources

4.2 Multiple Minds

4.2.1 Minds Arising Successively

4.2.2 How Does the Mind Know Itself?

4.3 Mental Consciousness

4.3.1 �Mental Consciousness is Self-Cognizant�

4.3.2 Cessation of Self-Cognition

4.4 Proof of Self-Cognition

5 Systematization: Yogacara

5.1 Yogacara and Its Two Schools

5.2 Self-Cognition in Early Yogacara

5.2.1 Self-Realization

5.2.2 The Self-Knowledge of Consciousness

5.3 Self-Cognition: Dignaga

5.3.1 Self-Cognition as a Type of Perception

5.3.2 Self-Cognition and Other Types of Perception

5.3.3 Self-Cognition and the Dual Appearance of Cognition

5.4 Cognition of Self-Cognition: Dharmapala

5.5 Later Development

6 Conclusion

Appendix: Dates of Important Authors

Bibliography