[T]here is a tripartite division in the Cogito: (i) consciousness of myself: I am in touch with myself obscurely; (ii) knowledge of ideas considered by me; (iii) knowledge of God, without ideas. God is not, strictly speaking, proved except by a proof of simple sight of him. The Malebranchist Cogito includes, simultaneously, the three experiences of myself, of ideas, and of God. The complete Cogito is the vision in God. (p. 39)
As an interpretation of Malebranche, I think this is quite right, and the last sentence is insightful in an important way. He goes on to say somewhat later:
There is, in Malebranche, the deliberate intention to introduce the unreflected into philosophy. The very fact that Descartes's Cogito was discovered on a certain date, that it was late in coming, that it needs to be taught, proves that the reflecting self cannot be considered as myself. Moreover, I consider my body as a part of myself: if I had an idea of the soul, this would not be so, and I would not have to offer this body as a victim to God. "If you were to see clearly what you are," says the Word , ""you could no longer be linked so closely with your body. You would not longer look upon it as a part of yourself." This is tantamount to saying that our bodies are taken legitimately for us.
Malebranche deals with our natural attitude. I am naturally oriented toward the world, ignorant of myself. I know only by experience that I can think about the past; my memory is not known to me through the direct grasp of an operation. My reference to the past is not my doing. I receive it: certain memories are given to me. I am not then a mind which dominates and unfolds time, but a mind possessing certain powers, the nature of which it does nto understand. I never know what I am worth, if I am just or unjust. Hence ther eis an aspect by which I am truly given to myself, and not a principle of myself. There is no clarity for me which does not imply obscurity, and this obscurity is myself. If my soul were known by the idea of it, I would need to have a second soul to have the idea of the first. It is essential for a consciousness to be obscure to itself if it is to be faced with an illuminating idea. (pp. 40-41)
I'm not quite sure about the last two sentences, but, that aside, this is a very insightful and, I think, largely correct interpretation of Malebranche on self-knowledge. I hope that eventually my lectures get to the point where this much insight can shine even through notes taken by the students.
[Maurice Merleau-Ponty, The Incarnate Subject: Malebranche, Maine de Biran, and Bergson on the Union of Body and Soul. Bjelland and Burke, eds. Milan, tr. Humanity Books (Amherst, NY: 2001).]