chapter  2
Origin: Mah-s-;ghika
Pages 36

Scholars who have been studying the Buddhist theory of self-cognition (svasaMvedana) usually attribute the origin of this concept to Dignaga and treat it as a distinctive contribution of Dignaga’s school of Buddhist logic. These scholars find an easy way to discuss self-cognition by simply referring to two monumental works: the PramANasamuccaya (PS) by Dignaga and the PramANavArttika (PV) by his follower Dharmakirti.1 Both works, especially the latter, provide a detailed account of self-cognition as it is defined, established and explored in the system of Buddhist logic and epistemology. Thus, the general impression is that the origin of self-cognition is in Dignaga and his school.