Tibetan Buddhism, the Gelug school specifically, promotes a deep skepticism about the ability to know others’ minds. Its scripture is rife with cautionary tales allegorizing and extolling this skepticism in adherents, while claiming a buddha, by contrast, has eradicated this skepticism with their omniscience. I describe a buddha’s purported privileged epistemic access to others’ minds as “double-hiddenness.” On this skepticism, not just what a buddha knows, but if they know it is hidden, making their authority irreputable. I use critical theory to investigate the ramifications of this double hiddenness, demonstrating that the resultant subjectivization brought about by this extreme skepticism—although the product of power—is not merely a type of subjugation, as suggested by Foucault, but also constitutes a robust agency.

特别是格鲁派的藏传佛教，对人们了解他人思想的能力深表怀疑。它的经文中充斥着警告性的故事，这些故事寓言并赞扬信徒中的这种怀疑主义，与此相反，声称佛陀以其无所不知消除了这种怀疑主义。我将佛陀所谓的特权认知认识他人的想法称为“双重隐藏”。在这种怀疑，不只是什么佛知道，但是如果他们知道它是隐藏的，使他们的权威无可争议。我用批判理论研究了这种双重隐藏的后果，表明这种极端怀疑主义所产生的主观化（尽管是权力的产物）不仅像福柯所暗示的那样是一种征服，而且还构成了一个强有力的机构。 。