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In Buddhist philosophy, svasaṃvedana (also ''svasaṃvitti'') is a term which refers to the self-reflexive nature of
consciousness Consciousness, at its simplest, is awareness of a state or object, either internal to oneself or in one's external environment. However, its nature has led to millennia of analyses, explanations, and debate among philosophers, scientists, an ...
, that is, the awareness of being aware. It was initially a theory of
cognition Cognition is the "mental action or process of acquiring knowledge and understanding through thought, experience, and the senses". It encompasses all aspects of intellectual functions and processes such as: perception, attention, thought, ...
held by the Mahasamghika and Sautrantika schools while the
Sarvastivada The ''Sarvāstivāda'' (; ;) was one of the early Buddhist schools established around the reign of Ashoka (third century BCE).Westerhoff, The Golden Age of Indian Buddhist Philosophy in the First Millennium CE, 2018, p. 60. It was particular ...
- Vaibhasika school argued against it. The idea was famously defended by the Indian philosopher Dignaga, and is an important doctrinal term in Indian
Mahayana Mahāyāna ( ; , , ; ) is a term for a broad group of Buddhist traditions, Buddhist texts#Mahāyāna texts, texts, Buddhist philosophy, philosophies, and practices developed in ancient India ( onwards). It is considered one of the three main ex ...
thought and
Tibetan Buddhism Tibetan Buddhism is a form of Buddhism practiced in Tibet, Bhutan and Mongolia. It also has a sizable number of adherents in the areas surrounding the Himalayas, including the Indian regions of Ladakh, Gorkhaland Territorial Administration, D ...
. It is also often translated as self cognition or self
apperception Apperception (from the Latin ''ad-'', "to, toward" and ''percipere'', "to perceive, gain, secure, learn, or feel") is any of several aspects of perception and consciousness in such fields as psychology, philosophy and epistemology. Meaning in phil ...
, and by Smith as "one's own vidyā".


Sources in the Buddhist schools


Mahasamghika school

According to Zhihua Yao, the theory was first presented by the Mahasamghika school. Their view was preserved in the
Sarvastivada The ''Sarvāstivāda'' (; ;) was one of the early Buddhist schools established around the reign of Ashoka (third century BCE).Westerhoff, The Golden Age of Indian Buddhist Philosophy in the First Millennium CE, 2018, p. 60. It was particular ...
compendium of
Abhidharma The Abhidharma are a collection of Buddhist texts dating from the 3rd century BCE onwards, which contain detailed scholastic presentations of doctrinal material appearing in the canonical Buddhist scriptures and commentaries. It also refers t ...
called Maha-Vibhasa and states:
It is the nature (''
svabhava Svabhava (, svabhāva; , sabhāva; ; ; ) literally means "own-being" or "own-becoming". It is the intrinsic nature, essential nature or essence of beings. The concept and term ''svabhāva'' are frequently encountered in Hindu and Buddhist traditio ...
'') of awareness ('' jñana'') and so forth to apprehend, thus awareness can apprehend itself as well as others. This is like a lamp that can illuminate itself and others owing to its nature of luminosity.
The issue is also discussed in the Theravadin Katthavatthu (section V.9) in a dialogue between a Theravadin and an Andhaka (the Mahasamghikas in the
Andhra Andhra Pradesh (ISO: , , AP) is a state on the east coast of southern India. It is the seventh-largest state and the tenth-most populous in the country. Telugu is the most widely spoken language in the state, as well as its official lang ...
region). In the dialogue, the Andhaka is asked by the Theravadin if one knows an awareness of the present ''by that same awareness.'' The Andhaka first denies this, but then affirms it when asked again. In the commentary to the Katthavatthu,
Buddhaghosa Buddhaghosa was a 5th-century Sinhalese Theravādin Buddhist commentator, translator, and philosopher. He worked in the great monastery (''mahāvihāra'') at Anurādhapura, Sri Lanka and saw himself as being part of the Vibhajyavāda schoo ...
explains this because "continuity is concerned", thus if seen by itself a mind moment cannot know itself but in a continuous stream of mind moments it can thus be said. The Theravadin counters with the argument that the other aggregates like feeling do not feel themselves and uses similes like a knife that cannot cut itself or a needle that does not pierce itself. The Andhaka then recovers by making the following argument for his position of self cognition:
But, when all phenomena are seen as impermanent, is not that awareness also seen as impermanent?


Sarvastivada school

Sarvastivada sources which discuss self-cognition mainly do so in order to refute the idea that a mind moment can know itself in that moment. These include the Jñanaprasthana and Mahavibhasa. However that does not mean the Sarvastivadins reject all theories of self cognition, they developed their own theory which argued that mind moments know themselves only reflexively in regards to the previous mind moments. As Zhihua Yao states, "in other words, the mind knows itself through a ''reflection'' of the past mind". The Sarvastivadins use their metaphysical theory of the real existence of the past, present and future to allow for a present mind to take a past mind as itself.


Sautrantika school

Sautrantika authors also discussed the theory. It was extensively covered by the Harivarman, the author of the Tattvasiddhishastra, and shows that he was in a dialogue with both Sarvastivada and Mahasamghika views. Harivarman's view argues against the Mahasamghika's simultaneous model of self-cognition and instead argues that self-cognition is only seen in the course of successive moments of cognition. That is, it involves multiple mental processes which Harivarman considers as happening in the "present continuum" and is not a case of a single mind moment knowing itself but is a case of the mind grasping the "image" (''akara'') of itself as it is fading away. This is also part of his account of how memory works.


Dignaga

The Buddhist philosopher Dignaga also defended a theory of ''svasamvedana'' drawing on Sautrantika and Yogacara influences. For Dignaga, ''svasamvedana'' is a kind of perception (''pratyaksa'') which is an "internal awareness of mental consciousness" and his theory of perception also entails that it is non-conceptual (unlike the other source of valid cognition, ''anumana -'' inference). He asserts that ''svasamvedana'' is a valid means to knowledge, just as sense-perception is. Dignaga gives three reasons for why cognition can grasp an object ''and'' itself. # Without a self-reflexive nature, there would be no difference between a) cognition of the object, and b) awareness of the cognition of the object. # If the cognition only grasped itself, the content of an earlier cognition would be gone when a later cognition takes place. # Memory proves a self-reflexive nature of cognition because one is able to remember both the object and one's former cognition of it.


Dharmakirti

Dharmakirti, Dignaga's most influential follower also defended ''svasamvedana''. He claimed that cognition and its object are the same because they are perceived together at the same time. If one could not perceive cognition, one could not perceive its content either. He argues that cognition cannot be cognized by another cognition because that would lead to infinite regress: the second cognition would require a third cognition to cognize it and so on.


Bhartṛhari

In the ''Vākyapadīya,'' Bhartṛhari writes regarding ''svasamvedana'', but he argues that a cognition cannot be the content of another cognition. In verse 3.1.106 he explains why a cognition cannot be objectified using an example of light: "as a source of light is never illuminated by another one, likewise a cognition is never cognised by another one." He also writes that a cognition is always perceived at the same time of the cognition of its content. This explanation avoids infinite regress caused if a second order cognition was needed for the first cognition.


Madhyamaka school

Santaraksita summarizes Dignaga's and Dharmakirtis' arguments for ''svasamvedana'' in '' Tattvasaṃgraha.'' He also discusses two additional features of ''svasamvedana''. # Self-awareness is not determined by other cognitions # Self-awareness is a distinctive feature of the living


Mahayana scholasticism

Svasaṃvedana is at the root of a major doctrinal disagreement in Indian Mahayana Buddhism. While defended by the
Yogacara Yogachara (, IAST: ') is an influential tradition of Buddhist philosophy and psychology emphasizing the study of cognition, perception, and consciousness through the interior lens of meditation, as well as philosophical reasoning (hetuvidyā). ...
thinkers such as
Dharmakirti Dharmakīrti (fl. ;), was an influential Indian Buddhist philosopher who worked at Nālandā.Tom Tillemans (2011)Dharmakirti Stanford Encyclopedia of Philosophy He was one of the key scholars of epistemology ( pramāṇa) in Buddhist philo ...
and the eclectic Santaraksita, it was attacked by ' Prasangika Madhyamika' thinkers such as
Candrakirti Chandrakirti (; Sanskrit: चंद्रकीर्ति; ; , meaning "glory of the moon" in Sanskrit) or "Chandra" was a Buddhist scholar of the Madhyamaka school who was based out of the monastery of Nalanda. He was a noted commentator o ...
and Santideva. Since in
Mādhyamika Madhyamaka ("middle way" or "centrism"; ; ; Tibetan: དབུ་མ་པ་ ; ''dbu ma pa''), otherwise known as Śūnyavāda ("the emptiness doctrine") and Niḥsvabhāvavāda ("the no ''svabhāva'' doctrine"), refers to a tradition of Bu ...
thought all dharmas are empty of inherent essence (
Svabhava Svabhava (, svabhāva; , sabhāva; ; ; ) literally means "own-being" or "own-becoming". It is the intrinsic nature, essential nature or essence of beings. The concept and term ''svabhāva'' are frequently encountered in Hindu and Buddhist traditio ...
), they argued that consciousness could not be an inherently reflexive ultimate reality since that would mean it was self validating and therefore not characterized by
emptiness Emptiness as a human condition is a sense of generalized boredom, social alienation, nihilism, and apathy. Feelings of emptiness often accompany dysthymia, depression (mood), depression, loneliness, anhedonia, wiktionary:despair, despair, or o ...
. In
Tibetan Buddhism Tibetan Buddhism is a form of Buddhism practiced in Tibet, Bhutan and Mongolia. It also has a sizable number of adherents in the areas surrounding the Himalayas, including the Indian regions of Ladakh, Gorkhaland Territorial Administration, D ...
there are various competing views regarding svasaṃvedana (Tibetan: Ranggi rig pa). In the
Nyingma Nyingma (, ), also referred to as ''Ngangyur'' (, ), is the oldest of the four major schools of Tibetan Buddhism. The Nyingma school was founded by PadmasambhavaClaude Arpi, ''A Glimpse of the History of Tibet'', Dharamsala: Tibet Museum, 2013. ...
school's
Dzogchen Dzogchen ( 'Great Completion' or 'Great Perfection'), also known as ''atiyoga'' ( utmost yoga), is a tradition of teachings in Indo-Tibetan Buddhism and Bön aimed at discovering and continuing in the ultimate ground of existence. The goal ...
tradition, svasaṃvedana is often called 'the very nature of mind' (sems kyi chos nyid) and metaphorically referred to as '
luminosity Luminosity is an absolute measure of radiated electromagnetic radiation, electromagnetic energy per unit time, and is synonymous with the radiant power emitted by a light-emitting object. In astronomy, luminosity is the total amount of electroma ...
' (''gsal ba'') or 'clear light' ('' 'od gsal''). A common Tibetan metaphor for this reflexivity is that of a lamp in a dark room which in the act of illuminating objects in the room also illuminates itself.
Dzogchen Dzogchen ( 'Great Completion' or 'Great Perfection'), also known as ''atiyoga'' ( utmost yoga), is a tradition of teachings in Indo-Tibetan Buddhism and Bön aimed at discovering and continuing in the ultimate ground of existence. The goal ...
meditative practices aim to bring the mind to direct realization of this luminous nature. In
Dzogchen Dzogchen ( 'Great Completion' or 'Great Perfection'), also known as ''atiyoga'' ( utmost yoga), is a tradition of teachings in Indo-Tibetan Buddhism and Bön aimed at discovering and continuing in the ultimate ground of existence. The goal ...
(as well as some
Mahamudra Mahāmudrā (Sanskrit: महामुद्रा, , contraction of ) literally means "great seal" or "great imprint" and refers to the fact that "all phenomena inevitably are stamped by the fact of wisdom and emptiness inseparable". Mahāmud ...
traditions) Svasaṃvedana is seen as the primordial substratum or ground (gdod ma'i gzhi) of mind. Following
Je Tsongkhapa Tsongkhapa ( Tibetan: ཙོང་ཁ་པ་, '','' meaning: "the man from Tsongkha" or "the Man from Onion Valley", c. 1357–1419) was an influential Tibetan Buddhist monk, philosopher and tantric yogi, whose activities led to the format ...
's (1357–1419) interpretation of the Prasaṅgika
Madhyamaka Madhyamaka ("middle way" or "centrism"; ; ; Tibetic languages, Tibetan: དབུ་མ་པ་ ; ''dbu ma pa''), otherwise known as Śūnyavāda ("the Śūnyatā, emptiness doctrine") and Niḥsvabhāvavāda ("the no Svabhava, ''svabhāva'' d ...
view, the
Gelug file:DalaiLama0054 tiny.jpg, 240px, 14th Dalai Lama, The 14th Dalai Lama (center), the most influential figure of the contemporary Gelug tradition, at the 2003 Kalachakra ceremony, Bodh Gaya, Bodhgaya (India) The Gelug (, also Geluk; 'virtuous' ...
school completely denies both the conventional and the ultimate existence of reflexive awareness. This is one of Tsongkhapa's "eight difficult points" that distinguish the Prasaṅgika view from others. The
Nyingma Nyingma (, ), also referred to as ''Ngangyur'' (, ), is the oldest of the four major schools of Tibetan Buddhism. The Nyingma school was founded by PadmasambhavaClaude Arpi, ''A Glimpse of the History of Tibet'', Dharamsala: Tibet Museum, 2013. ...
philosopher Jamgon Ju Mipham Gyatso (1846–1912) defended the conventional existence of reflexive awareness as per the
Madhyamaka Madhyamaka ("middle way" or "centrism"; ; ; Tibetic languages, Tibetan: དབུ་མ་པ་ ; ''dbu ma pa''), otherwise known as Śūnyavāda ("the Śūnyatā, emptiness doctrine") and Niḥsvabhāvavāda ("the no Svabhava, ''svabhāva'' d ...
two truths doctrine The Buddhism, Buddhist doctrine of the two truths (Sanskrit: '','' ) differentiates between two levels of ''satya'' (Sanskrit; Pāli: ''sacca''; meaning "truth" or "reality") in the teaching of Gautama Buddha, Śākyamuni Buddha: the "conventiona ...
. According to Mipham, the Prasangika critique of reflexive awareness only applied to its ultimate inherent reality and not its conventional status.THE CONVENTIONAL STATUS OF REFLEXIVE AWARENESS: WHAT’S AT STAKE IN A TIBETAN DEBATE? Jay L. Garfield Department of Philosophy, Smith College, 2006


See also

* Prakasha *
Buddha-nature In Buddhist philosophy and soteriology, Buddha-nature ( Chinese: , Japanese: , , Sanskrit: ) is the innate potential for all sentient beings to become a Buddha or the fact that all sentient beings already have a pure Buddha-essence within ...
* Śrīharṣa * Ösel (yoga) * Rangtong-Shentong *
Rigpa In Dzogchen, ''rigpa'' (; Skt. Vidya (Knowledge), vidyā; "knowledge") is knowledge of the Ground (Dzogchen), ground. The opposite of ''rigpa'' is ''ma rigpa'' (''Avidyā (Buddhism), avidyā'', ignorance). A practitioner who has attained the sta ...
*
Vijñāna ''Vijñāna'' () or ''viññāa'' ()As is standard in WP articles, the Pali term ''viññāa'' will be used when discussing the Pali literature, and the Sanskrit word ''vijñāna'' will be used when referring to either texts chronologically subse ...
* Svayam prakāśa (self-luminosity in Advaita Vedanta)


References

{{Reflist Dzogchen Buddhist philosophical concepts Consciousness Rangtong-Shentong Buddha-nature