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The Buddhist Theory of Self-Cognition

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The Buddhist Theory of Self-Cognition THE BUDDHIST THEORY OF SELF-COGNITION This highly original work explores the concept of self-awareness or self- consciousness in Buddhist thought. Within the Buddhist doctrinal system, the Sanskrit word svasaMvedana or svasaMvitti (self-cognition, self-awareness or self-consciousness) signifies a form of reflexive awareness. It is one of the key concepts in the Buddhist epistemological system developed by Dignaga (ca. 480–540 ) and his followers. The discussion on whether the mind knows itself also had a long history in the Buddhist schools of Mahasamghika, Sarvastivada, Sautrantika and early Yogacara. The same issue was debated later among followers of the Madhyamaka and Yogacara schools. This work is the first to study systematically the Buddhist theory of self-cognition with an emphasis on its pre-Dignaga development. Its central thesis is that the Buddhist theory of self-cognition originated in a soteriological discussion of omniscience among the Mahasamghikas, and then evolved into a topic of epistemological inquiry among the Yogacarins. To illustrate this central theme, the author draws on a large body of primary sources in Chinese, Pali, Sanskrit and Tibetan, most of which are being presented to an English readership for the first time. This work makes available important resources for the study of the Buddhist philosophy of mind. Zhihua Yao received his Ph.D. from Boston University. He is currently Assistant Professor at the Centre of Buddhist Studies, The University of Hong Kong, and specializes in Buddhist Philosophy and Philosophy of Religion. i TBTA01 1 21/9/05, 9:16 AM ROUTLEDGE CRITICAL STUDIES IN BUDDHISM General Editors: Charles S. Prebish and Damien Keown Routledge Critical Studies in Buddhism is a comprehensive study of the Buddhist tradition. The series explores this complex and extensive tradition from a variety of perspectives, using a range of different methodologies. The series is diverse in its focus, including historical studies, textual translations and commentaries, sociological investigations, bibliographic studies, and considerations of religious practice as an expression of Buddhism’s integral religiosity. It also presents materials on modern intellectual historical studies, including the role of Buddhist thought and scholarship in a contemporary, critical context and in the light of current social issues. The series is expansive and imaginative in scope, spanning more than two and a half millennia of Buddhist history. It is receptive to all research works that inform and advance our knowledge and understanding of the Buddhist tradition. A SURVEY OF VINAYA THE RESONANCE OF EMPTINESS LITERATURE Gay Watson Charles S. Prebish AMERICAN BUDDHISM THE REFLEXIVE NATURE Edited by Duncan Ryuken Williams OF AWARENESS and Christopher Queen Paul Williams IMAGING WISDOM ALTRUISM AND REALITY Jacob N. Kinnard Paul Williams PAIN AND ITS ENDING BUDDHISM AND HUMAN Carol S. Anderson RIGHTS Edited by Damien Keown, EMPTINESS APPRAISED Charles S. Prebish, David F. Burton Wayne Husted THE SOUND OF LIBERATING WOMEN IN THE FOOTSTEPS TRUTH OF THE BUDDHA Edited by Sallie B. King Kathryn R. Blackstone and Paul O. Ingram ii TBTA01 2 21/9/05, 9:16 AM BUDDHIST THEOLOGY DEVELOPMENTS IN Edited by Roger R. Jackson and AUSTRALIAN BUDDHISM John J. Makransky Michelle Spuler THE GLORIOUS DEEDS ZEN WAR STORIES OF PURNA Brian Victoria Joel Tatelman THE BUDDHIST UNCONSCIOUS EARLY BUDDHISM – A NEW William S. Waldron APPROACH Sue Hamilton INDIAN BUDDHIST THEORIES OF PERSONS CONTEMPORARY BUDDHIST James Duerlinger ETHICS Edited by Damien Keown ACTION DHARMA Edited by Christopher Queen, Charles INNOVATIVE BUDDHIST WOMEN Prebish and Damien Keown Edited by Karma Lekshe Tsomo TIBETAN AND ZEN BUDDHISM TEACHING BUDDHISM IN BRITAIN IN THE WEST David N. Kay Edited by V. S. Hori, R. P. Hayes and J. M. Shields THE CONCEPT OF THE BUDDHA Guang Xing EMPTY VISION David L. McMahan THE PHILOSOPHY OF DESIRE IN THE BUDDHIST PALI CANON SELF, REALITY AND REASON IN David Webster TIBETAN PHILOSOPHY Thupten Jinpa THE NOTION OF DITHI IN THERAVADA BUDDHISM IN DEFENSE OF DHARMA Paul Fuller Tessa J. Bartholomeusz THE BUDDHIST THEORY OF BUDDHIST PHENOMENOLOGY SELF-COGNITION Dan Lusthaus Zhihua Yao RELIGIOUS MOTIVATION AND THE ORIGINS OF BUDDHISM Torkel Brekke iii TBTA01 3 21/9/05, 9:16 AM The following titles are published in association with the Oxford Centre for Buddhist Studies Oxford Centre for Buddhist Studies a project of The Society for the Wider Understanding of the Buddhist Tradition The Oxford Centre for Buddhist Studies conducts and promotes rigorous teaching and research into all forms of the Buddhist tradition. EARLY BUDDHIST METAPHYSICS Noa Ronkin MIPHAM’S DIALECTICS AND THE DEBATES ON EMPTINESS Karma Phuntsho HOW BUDDHISM BEGAN The conditioned genesis of the early teachings Richard F. Gombrich iv TBTA01 4 21/9/05, 9:16 AM THE BUDDHIST THEORY OF SELF-COGNITION Zhihua Yao v TBTA01 5 21/9/05, 9:16 AM First published 2005 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN Simultaneously published in the USA and Canada by Routledge 270 Madison Ave, New York, NY 10016 Routledge is an imprint of the Taylor & Francis Group © 2005 Zhihua Yao Typeset in 10/12pt Times NR by Graphicraft Limited, Hong Kong Printed and bound in Great Britain by Antony Rowe, Chippenham, Wiltshire All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Library of Congress Cataloging in Publication Data A catalog record for this book has been requested ISBN 0-415-34431-X vi TBTA01 6 23/9/05, 2:10 PM CONTENTS Preface ix Abbreviations xii 1 Introduction 1 2 Origin: Mah-s-;ghika 6 The origin of self-cognition 6 The MahAsAMghika theory of self-cognition 7 The Andhakas’ arguments for self-cognition 23 3 Refutation: Sarv-stiv-da 42 SarvAstivAda Abhidharma 42 Awareness of single moment 44 Refutation of self-awareness 49 Discussion of self-consciousness 68 Two minds and memory 72 The problem of self-feeling 78 4 Synthesis: Sautr-ntika 97 SautrAntika: Sources 97 Multiple minds 99 Mental consciousness 104 Proof of self-cognition 113 5 Systematization: Yog-c-ra 121 YogAcAra and its two schools 121 Self-cognition in early YogAcAra 123 vii TBTA01 7 21/9/05, 9:16 AM CONTENTS Self-cognition: DignAga 130 Cognition of self-cognition: DharmapAla 145 Later development 147 6 Conclusion 156 Appendix: Dates of Important Authors 161 Bibliography 165 Index 190 viii TBTA01 8 21/9/05, 9:16 AM PREFACE Shortly after the Tiananmen Square incident in 1989, I was sent to a remote mountain region in the northwest of Beijing to be “reeducated through labor”. Carrying with me only a few books, I enjoyed the chance to be able to detach myself from library, classroom and books. I lived in a local government office distant from the nearby villages. In the cool and tranquil night, I could hear dogs barking miles away. In between these living voices, there was only quiescence, so quiet that I could even hear the “noise” of my brain. At that time, my mind would become very active. With dim light or no light at all, I tried to practice meditation. Having just graduated from college as a philosophy major, I was far more familiar with philosophers such as Descartes than with any religious traditions. Actually, what I had in mind was the kind of meditation that Descartes was doing: sitting in front of the stove, with pen and paper in hand, and letting my thought flow. One night, I felt that I got the exact experience of Descartes. Everything around me became insignificant, irrelevant and doubtful. The only thing that mattered was the flow of my thought, and my thinking. My mind became so real to me that I felt I could touch it by reaching out my hand. I could see my thoughts as clearly as pebbles in a stream. I joyfully watched my mind flowing for quite a while. That was a decisive experience for me, not only giving me courage to face the depressive environment, but also teaching me what philosophy is really about. Philosophy is not about concepts, arguments or knowledge. It is about thinking. Thinking is the true source and only foundation for any philosophy. It is the thing that goes beyond all conceptual constructions. To philosophize is to go back to this thing itself, to be able to think and to be aware of this thinking. In this sense, philosophy becomes part of our life, and enables us to be fully aware of and to appreciate the meaning of life. This experience of mine bears an obvious Cartesian mark, but I was not convinced that one should immediately accept the existence of self or God as the substance of thinking. In my subsequent years of graduate studies, I struggled with the Cartesian sense of substance. In a series of articles, ix TBTA01 9 21/9/05, 9:16 AM PREFACE I examined how the substantial self is gradually rejected among some key figures of modern Western philosophy, including Kant, Husserl, Heidegger and Sartre. The more contemporary these thinkers are, the less they think of the mind and consciousness as substantial. These thinkers also reveal a close relationship between the mind and internal time or time-consciousness. The mind and consciousness are presented more and more like what I have experienced: a flow that is aware of itself by its own power. About the same time, I discovered Buddhism. I was first drawn by its practice of self-scrutiny and self-observation, which seemed just right for me.
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