學術產出-學位論文
文章檢視/開啟
書目匯出
-
題名 世親基於無我的記憶因果論
Vasubandhu’s No-Self Causal Theory of Memory作者 艾恪
Eihmanis, Kaspars貢獻者 林鎮國<br>耿晴
Lin, Chen-kuo<br>Keng, Ching
艾恪
Eihmanis, Kaspars關鍵詞 記憶
念
阿毘達摩
一切有部
世親
因果論
神我與無我
Memory
Smṛti
Abhidharma
Sarvāstivāda
Vasubandhu
Causal theory
Self & no-self日期 2023 上傳時間 6-七月-2023 16:55:42 (UTC+8) 摘要 一個具有影響力，而顯得「合乎常識」的哲學觀點，將記憶視為「構成」自我同一性與連續性的必然條件。 而佛教哲學基於「無我」觀點，否定了形而上存在的實體的「真我」。與佛教不同，大多數古代印度哲學家不僅接受「真我」觀點，還將記憶看做「真我」的特質。而在佛教哲學裡，記憶 (smṛti 念)只不過是顯現在不斷變化的意識流的現象。本文嘗試展示佛教哲學家如何在否定「真我」存在的理論下解釋記憶。在本論文中，筆者對於世親 《阿毘達磨俱舍論‧破執我品》中有關記憶的論述進行分析與概念梳理。筆者認為並試圖證明世親為世界哲學歷史上第一位提出記憶因果論的哲學家之一。
The fundamental thrust of the Buddhist philosophy, its no-self (anātman 無我) doctrine in particular, is to question our commonsense views of subjectivity and strives to explain the functioning of our mental lives without postulating an enduring substantial self. Memory is one such mental faculty that seems to account for our psychological continuity over time, an idea that led some non-Buddhist philosophers in India to take memory to be a quality of an enduring self (ātman). Whereas the self-theorists can easily offload the burden of explaining the unity of experience and the ipseity of memory onto enduring substantial self, the no-self-theorist must account for memory in the absence of an enduring self. In place of a unitary self, we find a motley of mental factors bound together by causal forces, which allow a Buddhist thinker to sidestep the postulation of the self as an owner of memories. This view, namely that I shall name no-self causal theory of memory, accepts the thesis that it is sufficient to postulate causal connections between specific mental factors to render memory plausible.What interests me in this study is how the Buddhist philosophers defined memory (smṛti 念) without a reference to the self as an agent of remembering and owner of memories. My aim in this dissertation is to defend the plausibility of the no-self causal theory of memory, by tracing its historical connections within the Abhidharma corpus, by probing the relevance of pro et contra arguments for this theory of memory, and by establishing possible links with the contemporary theories in the philosophy of memory. Since smṛti is also oftentimes mentioned in relation to mindfulness, I claim that what we understand it as memory through and through.This dissertation is divided into five chapters. In the introduction I define the term memory I use, provide an overview of the concept of memory in the Buddhist philosophy, and argue that smṛti 念, understood as mindfulness, should be subsumed under the concept of memory. In the second chapter I follow the definition of smṛti 念 as ‘mind noting clearly’ 心明記性 as it unfolds in the Sarvāstivāda canonical treatises. It is done with the purpose of establishing conceptual connections between the Jñānaprasthāna 發智論, with its immense commentary the Mahāvibhāṣā 大毘婆沙論, and Vasubandhu’s Treatise on the Refutation of the Person (Pudgalaviniścaya 破我品) from the ninth chapter of his Abhidharmakośabhāṣya. In the third chapter I discuss the relevance of the Indic no-self and self-theories to understanding the concept of memory. Special attention is devoted to the Naiyāyikas and their insistence that memory is quality of ātman, as well as their contention that memory is not an epistemic instrument pramāṇa. In the fourth and the fifth chapters, I follow Vasubandhu’s memory argument in the Pudgalaviniścaya very closely and provide an in-depth analysis of Vasubandhu’s no-self causal theory of memory and its relevant terms: memory as ‘distinctive mental event’ (cittaviśeṣa), conceptual resemblance (sadṛśa-saṃjñā) and conceptual connection (sambandha-saṃjñā). I restate the significance of the phenomenological reading of memory in understanding smṛti 念 and return to the theory of causality and its importance in explaining no-ownership view of memory. I propose the reasons why we should take Vasubandhu to be the first thinker in the history of philosophy to formulate a robust causal theory of memory.參考文獻 Primary SourcesChinese SourcesAbhidharma-āvatāra-prakaraṇa (入阿毘達磨論), Skandhila (塞建陀羅) T1554Abhidharma-prakaraṇapāda-śāstra (眾事分阿毘曇論) T1541.Abhidharma-mahā-vibhāṣā-śāstra (阿毘達磨大毘婆沙論) T1545Abhidharmāṣṭagrantha (阿毘曇八犍度論) T 1543*Abhidharma-nyāyānusāra śāstra (阿毘達磨順正理論), Saṅghabhadra (衆賢) T1562*Abhidharma-vibhāṣā-śāstra (阿毘曇毘婆沙論) T1546Apidamo jushe lun (Abhidharmakośa-bhāṣya 阿毘達磨倶舍論) T 1558Apidamo jushe shilun (Abhidharmakośa-bhāṣya 阿毘達磨倶舍釋論) T 1559*Ārya-śāsana-prakaraṇa (顯揚聖教論) T1603Cheng weishi lun shuji (成唯識論述記), Kuiji (窺基) T1830Dīrgha-āgama (長阿含經) T 1.Dharmaskandha-śāstra (法蘊足論) T 1537Dhātukāya-śāstra (界身足論 ) T 1540Dasheng apidamo zajilun shuji (大乘阿毗達磨雜集論述記), Kuiji (窺基) X48Dasheng yi zang (大乘義章), Huiyuan (慧遠) T 1851Ekottara-āgama (增壹阿含經 ) T2Jñānaprasthāna-śāstra ( Fazhilun發智論) T 1543, T 1544Jushelun ji (俱舍論記), Puguang (普光) T 1821Ju she lun shu (倶舍論疏), Shentai (神泰) X0386Jushelun shu (倶舍論疏), Fabao (法寶) T1822Madhyama-āgama (中阿含經 ) T1Mahāyānābhidharma-samuccaya-vyākhyā (大乘阿毘達磨雜集論), Sthiramati (安慧) T1606Nyāyapraveśa (因明入正理論), Śaṃkarasvāmin (商羯羅主) T1630Prajñapti-śāstra (施設論) T 1538Prakaraṇa-pāda-śāstra (阿毘達磨品類足論) T 1541, T 1542Saṃgītiparyāya-śāstra (集異門足論) T 1536Saṃyukta-āgama (雜阿含經) T2*Saṃyuktābhidharma-hṛdaya-śāstra (雜阿毘曇心論 ) , Dharmatrāta (法救) T1552*Tattvasiddhi śāstra (成實論), Harivarman (訶梨跋摩) T1646Vijñānakāya-śāstra (識身足論) T 1539Weishi ershilun shuji (唯識二十論述記) Kuiji (窺基) T43Yogācārabhūmi-śāstra (瑜伽師地論) T1579Sanskrit SourcesAbhidharmakośabhāṣyam of Vasubandhu. Pradhan, Prahlad (ed.). 1975.. Patna: K.P. Jayaswal Research Institute.Bṛhadāraṇyaka Upaniṣad. Kanva recension with the commentary ascribed to Samkara. The mula text has been checked against the ed. by V.P. Limaye and R.D. Vadekar (Eighteen Principal Upanisads, vol. 1, Poona 1958)Mīmāṁsāsūtra by Jaimini. B.D. Basu, Allahabad 1923-1925 (Sacred Books of the Hindus, 27).Nyāyasūtra by Gautama with Nyāyasūtrabhāṣya by Vātsyāyana. Taranatha Nyaya-Tarkatirtha Calcutta: Metropolitan Printing & Publ. 1936-1944 (Calcutta Sanskrit Series, 18 & 19).Sāṃkhyakārikā by Īśvarakṛṣṇa. The Sankhya Karika. By Iswara Krishna; Translated from the Sanscrit by Henry Thomas Colebrooke, also the Bhashya, or, Commentary of Gaudapada; Translated, and Illustrated by an Original Comment, by Horace Hayman Wilson. Bombay: Tookaram Tatya 1887.Sphuṭārthā Abhidharmakośavyākhyā by Yaśomitra, 2 parts, Based on the edition by Unrai Wogihara: Sphuṭārthā Abhidharmakośavyākhyā by Yaśomitra, Tokyo 1932-1936Vigrahavyāvartanī by Nāgārjuna. Based on the edition by Yoshiyasu Yonezawa: “Vigrahavyāvartanī, Sanskrit Transliteration and Tibetan Translation”, Journal of Naritasan Institute for Buddhist Studies 31 (2008), pp. 209-333.Modern sourcesAlbahari, Miri. 2006. Analytical Buddhism: The Two-Tiered Illusion of Self. New York:Palgrave Macmillan.Albert, Hans. 1985. Treatise on Critical Reason. Princeton University Press.Anālayo, Bhikkhu (Tr.). 2014. A Translation of Saṃyukta-āgama Discourses 33 to 58.Dharma Drum Journal of Buddhist Studies, no. 14. New Taipei City: Dharma Drum Buddhist College.Anālayo, Bhikkhu. 2021. “Hearing, Reflection, and Cultivation: Relating the Three Types of Wisdom to Mindfulness.” Religions 12.Annas, Julia. 1992. “Aristotle on Memory and the Self.” In Martha Craven Nussbaum & AmélieRorty (eds.), Essays on Aristotle`s De Anima. Oxford University Press.Annas, Julia. 1994. Hellenistic Philosophy of Mind. Berkeley: University of California Press.Anscombe, G. E. M. 1981. “Memory, experience, and causation.” In G. E. M. Anscombe (ed.), Collected Philosophical Papers, Vol. II: Metaphysics and the Philosophy of Mind. Oxford: Oxford University Press.Arendt, Hannah. 1981. The Life of the Mind. Harvest Books.Aristotle. 1993. Metaphysics: Books Gamma, Delta, and Epsilon. Christopher Kirwan (ed.). Oxford Clarendon Press, 1993, p. 21-22.Aristotle. 2003. Posterior Analytics. Translated with a commentary by Jonathan Barnes. Oxford: Clarendon Press.Arnold, Daniel A. 2005. Buddhists, Brahmins, and Belief: Epistemology in Indian and BuddhistPhilosophy. New York: Columbia University Press.Aquinas, Thomas. 2012. Commentaries on Aristotle’s “On Sense and What Is Sensed” and “On Memory and Recollection.” Introduction and translation by Kevin White and Edward M. Macierowski Washington: The Catholic University of America Press.Audi, Robert. 2002. “The Sources of Knowledge”, in Paul K. Moser (ed.), The Oxford Handbook of Epistemology. Oxford Academic.Augustine. 2002. On the Trinity: Books 8-15. Matthews, Gareth B., ed., McKenna, Steven, tr., Cambridge University Press.Austin, J. L.1962. How to Do Things with Words. Oxford: University Press.Baddeley, Alan; Eysenck, Michael W.; Anderson, Michael C. 2015. Memory. (2nd ed.). NewYork: Psychology Press. New York: Psychology Press.Bardon, Adrian. 2013. A Brief History of the Philosophy of Time. Oxford University Press.Bastow, David. 1995. “The first argument for Sarvāstivāda.” Asian Philosophy: An International Journal of the Philosophical Traditions of the East, 5:2Bennett, M. R., and Hacker, P. M. S. 2022. Philosophical Foundations of Neuroscience, 2nd Edition. Wiley-Blackwell.Bergson, Henri. 1911. Memory and Matter. Translated by N. Margaret Paul and W. Scott Palmer. London: MacMillan Publications.Bernecker, Sven. 2008. The Metaphysics of Memory. Dordrecht: Springer.Bernhard, Franz (ed.). 1965. Udānavarga. Göttingen: Vandenhoek & Ruprecht.Bhandare, Shaila. 1993. Memory in Indian Epistemology, its Nature and Status. Sri SatguruPublications.Bilimoria, Purusottama. 1985. “Jñāna and pramā: The logic of knowing - a critical appraisal.” Journal of Indian Philosophy volume 13.Black, Brian. 2012. “Senses of Self and Not-self in the Upaniṣads and Nikāyas.” In Hindu and Buddhist Ideas in Dialogue: Self and No-Self. Edited by Irina Kuznetsova, Jonardon Ganeri, and Chakravarthi Ram-Prasad. Surrey, UK: AshgateBlack, Brian. 2017. “The Upaniṣads”. In History of Indian Philosophy. Edited By Purushottama Bilimoria, Routledge.Bloch, David. 2007. Aristotle on Memory and Recollection: Text, Translation, Interpretation, and Reception in Western Scholasticism. Philosophia Antiqua, Volume: 110, Brill.Bodhi, Bhikkhu (Tr.). 2000: The Connected Discourses of the Buddha: A New Translation of the Saṃyutta Nikāya, Boston: Wisdom Publications.Bodhi, Bhikkhu (Tr.). 2012: The Numerical Discourses of the Buddha: A Translation of the Aṅguttara Nikāya, Boston: Wisdom Publications.Bogousslavskya, J. and. Walusinskib, O. 2009. “Marcel Proust and Paul Sollier: the involuntary memory connection” In Schweizer Archiv für Neurologie und Psychiatrie, 160 (4).Borges, Jorge Luis. 1964. “The Library of Babel” In Labyrinths: selected stories & other writings. Edited by Donald A. Yates James E. Irby. New Directions BooksBrewster, Ernest Billings (Billy). 2021. “Why Change Is the Only Constant: The Teachings on Momentariness Found in Xuanzang’s Translation of the Abhidharma Treatises of Saṅghabhadra." Korea Journal of Buddhist Studies 66, no. 0.Bronkhorst, Johanness. 2011. “Philosophy of Language.” In Brill’s Encyclopedia of Hinduism, Volume III: Society, Religious Specialists, Religious Traditions, Philosophy. Ed. Knut A. Jacobsen. Leiden – Boston: Brill.Brough, Barnett. 1975. “Husserl on Memory.” The Monist, January, Vol. 59, No. 1, The Philosophy of Husserl.Bulkeley, K. 2008 Dreaming in the World’s Religions: A Comparative History. New York, NY: New York University Press.Buddhaghosa. 1976. [1956]. The path of purification (Visuddhimagga). (2 vols.) Translated by B. Ñānamoli. Berkeley, CA: Shambhala.Bunnin Nicholas, and Yu, Jiyuan. 2004. The Blackwell Dictionary of Western Philosophy. Blackwell Publishing.Burton, David. 1999. Emptiness Appraised: A Critical Study of Nāgārjuna`s Philosophy. Curzon.Burton, David. 2008. “Is Madhyamaka Buddhism really the middle way? Emptiness and the problem of nihilism.” In Contemporary Buddhism, Volume 2:2, 177-190.Buswell, Robert E. Jr., and Lopez, Donald S. Jr. 2014. The Princeton Dictionary of Buddhism.Princeton, NJ: Princeton University Press.Casey, S. Edward. 1992. “Remembering Resumed: Pursuing Buddhism and Phenomenology in Practice.” In Gyatso, J. (Ed.). 1992. In the mirror of memory: Reflections on mindfulness and remembrance in Indian and Tibetan Buddhism. Albany: SUNY Press.Chadha, Monima. 2014. “A Buddhist Explanation of Episodic Memory: From Self to Mind.” Asian Philosophy 24 (1): 14–27.Chadha, Monima. 2015. Time-series of ephemeral impressions: the Abhidharma-Buddhist view of conscious experience. Phenomenology and the Cognitive Sciences 14 (3): 543-560.Chadha, Monima. 2017a. Indian Buddhist Philosophy. In Bernecker, Sven, and Michaelian, Kourken (Eds.). The Routledge Handbook of Philosophy of Memory. New York: Routledge.Chadha, Monima. 2017b. No-Self and Episodic Memory. Australasian Philosophical Review, Vol. 1, No. 4, 347–352.Chadha, Monima. 2017c. No-Self and the Phenomenology of Agency. Phe¬nomenology andCognitive Sciences 16(2): 187−205.Chadha, Monima. 2017d. Reflexive Awareness and No-Self: Dignāga Debated by Uddyotakara& Dharmakīrti. In The Oxford Handbook of Indian Philosophy, ed. by Ganeri J. New York: Oxford University Press, 273-288.Chakrabarti, Arindam. 1999. Classical Indian Philosophy of Mind: The Nyāya DualistTradition. Albany: State University of New York Press.Chisholm, R. 1966. Theory of Knowledge. Englewood Cliffs, NJ: Prentice-Hall.Chisholm, R. 1978. Reason and Person: a metaphysical study. Illinois: Open Court Publishing Company.Chisholm, R. 1982. The Foundations of Knowing, Minneapolis: University of Minnesota Press.Chu, Junjie. 2006 “On Dignāgaʼs theory of the object of cognition as presented in PS(V) 1.” Journal of the International Association of Buddhist Studies Volume 29, Number 2.Copenhaver, Rebecca. 2017. “John Locke and Thomas Reid.” In The Routledge Handbook of Philosophy of Memory. Routledge.Cook, Francis H. 1999. Three Texts on Consciousness Only. Numata Center for BuddhistTranslation and Research, Berkeley.Corcilius, Klaus, and Perler, Dominik (Eds.). 2014. Partitioning the Soul. Debates from Plato to Leibniz. Berlin, Boston: De Gruyter.Coseru, Christian. 2012. Perceiving Reality: Consciousness, Intentionality, and Cognition InBuddhist Philosophy. New York: Oxford University Press.Cousins, L. S. 1983. “Pali Oral Literature,” in Buddhist Studies: Ancient and Modern, P. Denwood and A. Piatigorsky (eds.), London: Curzon, pp. 1–11.Cowherds (Georges Dreyfus, Bronwyn Finnigan, Jay Garfield, Guy Newland, Graham Priest,Mark Siderits, Koji Tanaka, Sonam Thakchoe, Tom Tillemans & Jan Westerhoff). 2001. Moonshadows: conventional truth in Buddhist philosophy New York: Oxford University Press.Cox, Collett. 1988. “On the Possibility of a Nonexistent Object of Consciousness: Sarvāstivādin and Dārśṭāntika Theories.” JIABS 11/1: 31-87.Cox, Collett. 1992. “Mindfulness and memory: The scope of smṛti from early Buddhism to theSarvāstivādin Abhidharma.” In J. Gyatso (Ed.) In the mirror of memory: Reflections on mindfulness and remembrance in Indian and Tibetan Buddhism (pp. 67–108). New York: SUNY Press.Cox, Collett. 1995. Disputed Dharmas Early Buddhist Theories on Existence: An AnnotatedTranslation of the Section on Factors Dissociated from Thought from Saṅghabhadra`sNyāyānusāra. Tokyo: The International Institute for Buddhist Studies.Cox, Collett. 2004. “From Category to Ontology: The Changing Role Of Dharma In SarvāstivādaAbhidharma.” Journal of Indian Philosophy 32 (5-6): 543-597.Craig, William Lane, and Smith, Quentin (Ed.) 2008. Einstein, Relativity and AbsoluteSimultaneity. Routledge.Danto, Arthur. 1997. Connections to the World. The Basic Concepts of Philosophy. University of California Press.Dasa, Satyanarayana, and Edelmann, Jonathan B. 2014. “Agency in the Gauḍīya Vaiṣṇava Tradition.” In Free Will, Agency, and Selfhood in Indian Philosophy. Edited by Matthew R. Dasti and Edwin F. Bryant. New York: Oxford University Press.Dasti, Matthew, and Phillips, Stephen. 2017. The Nyāya-sūtra: Selections with Early Commentaries. Hackett Publishing Company.De Notariis, Bryan. 2019. “The Vedic Background of the Buddhist Notions of Iddhi and Abhiññā: Three Case Studies with Particular Reference to the Pāli Literature”. In Annali di Ca’ Foscari. Serie orientale Vol. 55.Debus, Dorothea. 2017. “Memory Causation,” In The Routledge Handbook of Philosophy of Memory, edited by Bernecker, Sven and Kourken Michaelian. London: RoutledgeDeguchi, Yasuo, Garfield, Jay L., Priest, Graham, and Sharf, Robert H. 2021. What Can’t Be Said Paradox and Contradiction in East Asian Thought. Oxford University Press.Deroche, Marc-Henri. 2021. “Mindful Wisdom: The Path Integrating Memory, Judgment, and Attention.” Asian Philosophy 31.Descartes, René. 1984. The Philosophical Writings of Descartes: Volume 2. Edited by John Cottingham, Robert Stoothoff & Dugald Murdoch. Cambridge University Press.Dessein, Bart (Tr.). 1999. Saṃyuktābhidharmahṛdaya. Heart of Scholasticism with Miscellaneous Additons. Delhi: Motilal Banarsidass.Dessein, Bart. 2003. “Sautrāntika and the Hṛdaya Treatises.” The Journal of the International Association of Buddhist Studies, 26, 287-319.Dessein, Bart. 2007. “The existence of Factors in the Three Time Periods. Sarvāstivāda andMadhyamaka Buddhist Interpretations of Difference in Mode, Difference in Characteristics Marks, Difference in State, and Mutual Difference” Acta OrientaliaAcademiae Scientiarum Hung. Volume 60 (3), 331–350.Dessein, Bart. 2016. “Progress and Free Will: On the Buddhist Concept of “Time” and Its Possibilities for Modernity” Asian Studies IV (XX), Issue 1, Ljubljana, pp. 11–33.Dhammajoti, Bhikkhu K.L (Tr). 1995. The Chinese Version of Dharmapada. The Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya, Sri Lanka.Dhammajoti, Bhikkhu K.L. 2007. Abhidharma Doctrines and Controversies on Perception, 3rd. ed. Hong Kong: Centre of Buddhist Studies, The University of Hong Kong.Dhammajoti, Bhikkhu K.L (Tr). 2008. Entrance into the Supreme Doctrine: Skandhila’s Abhidharmāvatāra. HKU CBS Publication Series. Hong Kong: Centre of Buddhist Studies, University of Hong Kong.Dhammajoti, Bhikkhu K.L. 2015. Sarvāstivāda Abhidharma, 3rd. ed. Hong Kong: Centre of Buddhist Studies, The University of Hong Kong.Diwakar, Acharyahis. 2016. “Beginning, was Phenomenally Non-existent`: Āruṇi`s Discourse on Cosmogony in Chāndogya Upaniṣad VI.1-VI.7” Journal of Indian Philosophy Vol. 44, No. 5.Dreyfus, George. 1996. “Can the fool lead the blind? Perception and the given in Dharmakīrti`s thought.” Journal of Indian Philosophy 24 (3).Dreyfus, George. 1997. Recognizing reality: Dharmkīrti’s philosophy and its Tibetan Interpretations. Albany: State University of New York Press.Dreyfus, George. 2007. Asian perspectives: Indian theories of mind. In The Cambridge handbook of consciousness, ed. M. Moscovitch, E. Thompson, and P. Zezalo. Cambridge: Cambridge University Press.Dreyfus, George. 2011. “Self and subjectivity: A middle way approach.” In Self, No-Self?Perspectives from analytical, phenomenological, and Indian traditions, eds. M. Siderits, E. Thompson & D. Zahavi, 114–144. Oxford: Oxford University Press.Dreyfus, Hubert, and Taylor, Charles. Retrieving Reality. Harvard University Press, 2015.Duerlinger, James. 1993.“Reductionist and Nonreductionist Theories of Persons in IndianBuddhist Philosophy.” Journal of Indian Philosophy 21: 79-101,.Duerlinger, James. 2003. Indian Buddhist theories of persons: Vasubandhu’s “Refutationof the Theory of a Self”. RoutledgeCurzon.Duerlinger, James. 2013.The Refutation of the Self in Indian Buddhism: Candrakīrti on the selflessness of persons. Routledge.Dummett, M., and Flew, A. 1954. “Symposium: Can an Effect Precede its Cause?” Proceedings of the Aristotelian Society 28 (Supplement).Einstein, Albert, and Besso Michele. 1972. Correspondence, 1903–1955. Paris: Hermann.Eliade, Mircea. 1963. Myth and Reality. New York: Harper & Row, Publishers.Epictetus. 1925. The Discourses as Reported by Arrian, The Manual, and Fragments; Volume II.Translated by William Abbott Oldfather. Loeb Classical Library.Feynman, Richard. 2010. Feynman Lectures on Physics. Volume 1: Mainly Mechanics, Radiation, and Heat. New York: Basic Books.Fiordalis, David V. (Ed.) 2018. Buddhist Spiritual Practices: Thinking with Pierre Hadot on Buddhism, Philosophy, and the Path. Berkely: Mangalam Press.Franco, Eli. 1997. Dharmakīrti on Compassion and Rebirth. Arbeitskreis für tibetische undbuddhistische Studien Universität Wien.Frauwallner, Erich. 1995. Studies in abhidharma literature and the origins of Buddhist philosophical systems. Translated by Kidd Sophie Francis under the supervision of Ernst Steinkellner. Albany: State University of New York Press.Frege, Gottlob. 1956. “The Thought: A Logical Inquiry” Mind, New Series, Vol. 65, No. 259.Funayama, Toru. 2008. “The Work of Paramārtha: An Example of Sino-Indian Cross-culturalExchange.” Journal of the International Association for Buddhist Studies 31:1-2.Gallagher, Shaun, ed. 2011. The Oxford Handbook of the Self. New York: OxfordUniversity Press.Ganeri, Jonardon. 2001. Philosophy in Classical India: Proper Work of Reason. Routledge.Ganeri, Jonardon. 2007. The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology. Oxford University Press.Ganeri, Jonardon. 2012. The self: Naturalism, consciousness, and the first-person stance. Oxford: Oxford University Press.Ganeri, Jonardon. 2017. “Classical Indian Philsophy.” In The Routledge Handbook of Philosophy of Memory. New York: Routledge.Ganeri, Jonardon. 2018. Attention, Not Self. Oxford: Oxford University.Ganeri, Jonardon (ed.). 2019. Indian Philosophy: A Reader. Routledge.Ganguly, Swati. 1994. Treatise on groups of elements: The Abhidharma-dhātukāya-pādaśāstra: English translation of Hsüan-tsang`s Chinese version. Delhi: Eastern Book Linkers.Gangopadhyaya, Mrinalkanti (Tr.). 1982. Nyāya: Gautama’s Nyāya-sūtra with Vātsyāyana’s Commentary. Calcutta: Indian Studies.Garfield, Jay L. 2006. The conventional status of reflexive awareness: what’s at stake in a Tibetan Debate’. Philosophy East and West 56: 201–228.Garfield, Jay L. 2015. Engaging Buddhism: Why it matters to philosophy. New York: OxfordUniversity Press.Garfield, Jay L. 2019. “Givenness and Primal Confusion” In Wilfrid Sellars and Buddhist Philosophy.’ Edited by Jay Garfield. New York: Routledge. pp. 113-129.Garfield, Jay L. 2022. Losing Ourselves: Learning to Live Without a Self. Princeton University Press.Gethin, Rupert. 2004. “He Who Sees Dhamma Sees Dhammas: Dhamma in Early Buddhism” Journal of Indian Philosophy 32: 513–542.Gethin, Rupert. 2011. ‘On Some Definitions of Mindfulness.’ Contemporary Buddhism 12(1).Gethin, Rupert. 2015. “Buddhist conceptualizations of mindfulness.” In K. W. Brown, J. D. Creswell, & R. M. Ryan (Eds.) Handbook of mindfulness: Theory, research, and practice. The Guilford Press.Griffiths, Paul. J. 1992. “Memory in Classical Indian Yogācāra”. In In the Mirror of Memory edited by Janet Gyatso. Albany: SUNY Press.Gombrich, Richard F. 2009. What the Buddha Thought. London: Equinox.Gyatso, J. (Ed.). 1992. In the mirror of memory: Reflections on mindfulness and remembrance inIndian and Tibetan Buddhism. Albany: SUNY Press.Gudmunsen, Chris. 1997. Wittgenstein and Buddhism. Macmillan.Halbfass, Wilhelm. 1992. On being and what there is: classical Vaiśeṣika and the history of Indian ontology. Albany: State University of New York Press.Hamilton, Sue. 1996. Identity and Experience. The Constitution of the Human Being Accordingto Early Buddhism. London: Luzac Oriental.Hamilton, Sue. 2000. Early Buddhism: a New Approach: the I of the beholder. Richmond,Surrey: Curzon.Hanner, Oren. 2016. Moral Agency under the No-Self Premise: A Comparative Study of Vasubandhu and Derek Parfit. PhD dissertation, University of Hamburg.Hattori, Masaaki. 1968. Dignāga, On Perception, being the Pratyakṣapariccheda of Dignāga`s Pramāṇasamuccaya from the Sanskrit fragments and the Tibetan Versions. Cambridge, Mass.: Harvard University Press.Heim, M. 2014. The Forerunner of All Things: Buddhaghosa on Mind, Intention, and Agency. New York: Oxford University Press.Hegel, W.F.H. 2006. Lectures on the Philosophy of Religion. One-Volume Edition, The Lectures of 1827. Edited by Peter C. Hodgson. Oxford University Press.Hume, David. 1888. Treatise of Human Nature. L. A. Selby-Bigge, ed. Oxford: University Press.Hume, David. 2005. Enquiry Concerning Human Understanding. Oxford University Press.Huntington Jr., C.W. 1989. The Emptiness of Emptiness. University of Hawai’i.Husserl, Edmund. 1964. The Phenomenology of Internal Time-Consciousness. Martin Heidegger (ed.), James S. Churchill (trans.). Bloomington & London: Indiana University Press.Husserl, Edmund. 1991. On the Phenomenology of the Consciousness of Internal Time (1893–1 917). Translated by John Barnett Brough, In Husserliana: Edmund Husserl – Collected Works (HUCO, volume 4). Dordrecht: Kluwer Academic Publishers.Husserl, Edmund. 2001. Logical Investigations Volume 1. Translated by J. N. Findlay from the Second German edition of Logische Untersuchungen with a new Preface by Michael Dummett and edited with a new Introduction by Dermot Moran. Routledge.Ichimura, Shohei (Tr.). 2016. The Canonical Book of the Buddha’s Lenghty Discourses. Volume II. (Taishō Volume 1, Number 1). BDK English Tripiṭaka Series.Immerman, D. 2018. “Kumārila and Knows-Knows.” Philosophy East and West Vol. 68, No. 2Jaini, Padmanabh J. 2001. “Smṛti in the Abhidharma Literature and the Development of Buddhist Accounts of Memory of the Past.” In Collected Papers on Buddhist Studies. Delhi: Motilal Banarsidass.James, Simon. 2018. “Madhyamaka, Metaphysical Realism and the Possibility of an Ancestral World.” Philosophy East and West., Volume 68 (4).James, William. 1981. The Principles of Psychology. Harvard University Press.Jha, Ganganatha. 1937. The Tattvasaṅgraha of Śāntarakṣita with the Commentary of Kamalaśīla. Translated into English. Volume 1. GOS, Gaekwad’s Oriental Series 80–83. Baroda: Oriental Institute.Jha, Ganganatha. (Tr.). 1999. The Nyāya-sūtras of Gautama.Vols 1-4. Delhi: Motilal Banarsidass.Jinpa, Thupten (Tr.). 2021. Illuminating the Intent: An Exposition of Candrakīrti’s “Entering the Middle Way.” Library of Tibetan Classics 19. Somerville MA: Wisdom Publications.Johnston, Mark. 1997. ‘Human Concerns without Superlative Selves’, in J. Dancy (ed.), Reading Parfit. Oxford: Blackwell Publishers.Jonas, Hans. 2001. The Gnostic Religion. Boston: Beacon Press.Kahn, Charles H. 1979. The art and thought of Heraclitus: An edition of the fragments with translation and commentary. Cambridge University Press.Kalupahana, David. 1975. Causality: The Central Philosophy of Buddhism. Honolulu: The University Press of Hawaii.Kalupahana, David. 1995. Ethics in Early Buddhism. University of Hawaii Press.Kataoka, K. 2003 “The Mīmāṃsā definition of pramāṇa as a source of new information.” Journal of Indian Philosophy. 31Kapstein, Matthew. 2001. Reason’s Traces: Identity and Interpretation in and Indian andTibetan Thought. Boston: Wisdom.Karunadasa, Y. 2010. The Theravada Abhidhamma. Its Inquiry into the Nature of ConditionedReality. Centre of Buddhist Studies, The University of Hong Kong.Katsura, Shoryu. 1984. “Dharmakīrti’s Theory of Truth.” Journal of Indian Philosophy 12.nfKeating, Malcolm. 2020. “Knows-Knows in Mīmāṃsā: Pārthasārathi and Kumārila on svataḥ prāmāṇya.” Philosophy East and West. Project MUSE, doi:10.1353/pew.0.0209.Kellner, Birgit. 2010. “Self-awareness (Svasaṃvedana) in Dignāga’s Pramāṇasamuccaya andvṛtti: a close reading.” Journal of Indian Philosophy 38: 203–231.Kellner, Birgit, McClintock, Sarah. 2014. “Changing Frames in Buddhist Thought: The Concept of Ākāra in Abhidharma and in Buddhist Epistemological Analysis.” Journal of Indian Philosophy 42: 275–295.Kellner, Birgit.. 2017. “Proving Idealism in Indian Buddhist Philosophy: Vasubandhuand Dharmakīrti” In The Oxford Handbook of Indian Philosophy Edited by Jonardon Ganeri. http://www.oxfordhandbooks.com/view/10.1093/ oxfordhb/9780199314621.001.0001/oxfordhb-9780199314621-e-18.Klaus, K. 1992. ‘On the Meaning of the Root smṛ in Vedic Literature.’ Wiener Zeitschrift für die Kunde Sudasiens und Archiv für Indische Philosophie 36: 77–86.Klein, Peter D. 2008. “Contemporary Responses to Agrippa’s Trilemma.” In The Oxford Handbook of Skepticism. Edited by John Greco. Oxford University Press.Klein, Stanley B. 2013. Making the Case that Episodic Recollection Is Attributable to Operations Occurring at Retrieval Rather than to Content Stored in a Dedicated Subsystem of Long-Term Memory. Frontiers in Behavioral Neuroscience, 7. doi:10.3389/fnbeh.2013.00003.Klein, Stanley B. 2015. What Memory Is. WIREs Cogn. Sci., 6: 1–38. doi:10.1002/wcs.1333.Klein, Stanley B. 2016. “Autonoetic consciousness: Reconsidering the role of episodic memory in future-oriented self-projection.” The Quarterly Journal of Experimental Psychology, 69:2.Kritzer, Robert. 1999. Rebirth and Causation in the Yogācāra Abhidharma. Wiener Studien zur Tibetologie und Buddhismuskunde 44. Wien: Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien.Kritzer, Robert. 2003a. “General Introduction,” Journal of the International Association of Buddhist Studies 26, no.Kritzer, Robert. 2003b. “Sautrāntika in the Abhidharmakośabhāṣya,” Journal of the International Association of Buddhist Studies 26, no. 2.Kuan, Tse-fu. 2012 “Cognitive operations in Buddhist meditation: interface with Western psychology.” Contemporary Buddhism: An Interdisciplinary Journal, 13:1.Kuznetsova, Irina, Ganeri, Jonardon, and Ram-Prasad, Chakravarthi eds. 2012. Hinduand Buddhist Ideas in Dialogue: Self and No-Self. Surrey: Ashgate.La Vallee Poussin, Louis de. 1931-1932. “Notes sur Moment ou Ksana des Bouddhistes” In Rocznik Orientalistyczny v.8. Warsaw.La Vallee Poussin, Louis de. 1937. “Documents d’Abhidharma: La controverse du temps. Les deux, les quatre, les trois vérités” In Mélanges Chinois et Bouddhiques v.5. Institut Belge des Hautes Etudes Chinoises.La Vallee Poussin, Louis de. 1971 [1923–1931]. L’Abhidharmakos ́a de Vasubandhu. New edition. Mélanges chinois et bouddhiques 16. Bruxelles: Institut Belge des Hautes Études Chinoises.La Vallee Poussin, Louis de. (Tr.), Pruden, Leo (Tr.). 1991. Abhidharmakośabhāṣyam of Vasubandhu. Vol.1-4. Berkeley, Calif.: Asian Humanities Press.La Vallee Poussin, Louis de. (Tr.), Sangpo, Lodrö (Tr). 2012. Abhidharmakośa-Bhāṣya of Vasubandhu: the treasury of the Abhidharma and its (Auto) commentary. With a new introduction by Bhikkhu KL Dhammajoti. Delhi: Motilal Banarsidass Publishers.Lakoff, George, and Johnson, Mark. 1999. Philosophy in the Flesh: The Embodied Mind and Its Challenge to Western Thought. New York: Basic BooksLarson, Gerald James. 1998 [1969]. Classical Sāṃkhya: An Interpretation of its History and Meaning. Delhi: Motilal Banarsidass.Lasic, Horst, Li, Xuezhu, and MacDonald, Anne (Eds.). 2022. Candrakīrti’s Madhyamakāvatārabhāṣya: Chapters 1 to 5. Critically and diplomatically edited by Horst Lasic, Xuezhu Li & Anne MacDonald on the basis of preparatory work by Helmut Krasser. Austrian Academy of Sciences Press, China Tibetology Research Center.Lewis-Williams, David. 2004. The Mind in the Cave: Consciousness and the Origins of Art. Thames & Hudson.Li, Jingjing. 2016. “Buddhist Phenomenology and the Problem of Essence.” Comparative Philosophy Volume 7, No. 1.Li, Xuezhu. 2015. “Madhyamakāvatāra-kārikā Chapter 6.” Journal of Indian Philosophy 43Lin, Chen-kuo (林鎮國). 2006. “Lomgshu Huizhenglun yu jichuzhuyi zhishilun de pipan” (龍樹 《迴諍論》與基礎主義知識論的批判) [Nāgārjuna`s Critique of Foundationalist Epistemology]. 政治大學哲學學報 ; 16期.Lin, Chen-kuo (林鎮國). 2013. “Chenna ‘Guansuo yuanlun’ de renshi duixiang: cong Zhendi yu Xuanzang yiben tanqi” (陳那「觀所緣論」的認識對象：從真諦與玄奘譯本談起) [Cognitive Object in Diṅnāga’s Ālambanaparīkṣā: discussion of differences in Paramārtha’s and Xuanzang’s translations]. In Kongxing yu fangfa: kua wenhua fojiao zhexue shisilun (空性與方法: 跨 文化佛教哲學十四論) [Emptiness and Methods: Explorations in Cross-Cultural Buddhist Philsophy]. Taipei: Chengchi University Press (政大出版社).Lin, Chen-kuo. 2016. “Svalakṣaṇa (Particular) and Sāmānyalakṣaṇa (Universal) in Abhidharma and Chinese Yogācāra Buddhism.” In Text, History, and Philosophy: Abhidharma across Buddhist Scholastic Traditions. Leiden: Brill. 375–395.Lin, Chen-kuo. 2018. “How to Attain Enlightenment Through Cognition of Particulars and Universals? Huizhao on Svalakṣaṇa and Sāmānyalakṣaṇa.” In Dao Companion to Chinese Buddhist Philosophy. Dordrecht, The Netherlands: Springer Nature. 245–262.Lin, Chen-kuo. 2020. “Vasubandhu’s Theory of Memory: A Reading Based on the Chinese Commentaries” In Buddhist Philosophy of Consciousness: Tradition and Dialogue. Edited by Mark Siderits, Ching Keng & John Spackman. Brill.Lin, Qian. 2015. Mind in Dispute: The Section on Mind in Harivarman’s *Tattvasiddhi. Universityof Washington PhD dissertation.Loftus, Elizabeth. 2003. “Our Changeable Memories: Legal and Practical Implications,” Nature Reviews Neuroscience 4: 231–234.Locke, John. 1997. An Essay Concerning Human Understanding. Edited by Roger Woolhouse. Penguin Books.Lopez, Donald. (ed.) 1993. Buddhist Hermeneutics. Motilal Banarsidass.Long, A. A. 2015. Greek Models of Mind and Self. Harvard University Press.Lusthaus, Dan. 2002. Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch`eng Wei-shih Lun. Routledge.Lusthaus, Dan. 2020. “What is ‘New’ in Xuanzang’s New Translation Style?” In From Chang`an to Nālandā: the life and legacy of the Chinese Buddhist monk Xuanzang (602?-664): proceedings of the First International Conference on Xuanzang and Silk Road culture. Edited by Shi Ciguang, Chen Jinhua, Ji Yun and Shi Xingding. Singapore: World Scholastic Publishers.Martin, C.B. and Deutscher, Max. 1966. “Remembering”, Philosophical Review, 75(2).Martin, Raymond, and Barresi, John (Ed.). 2002. Personal Identity. Wiley-Blackwell.MacKenzie, M. 2008. “Self-Awareness without a Self: Buddhism and the Reflexivity of Awareness.” Asian Philosophy, 18(3).Matilal, Bimal Krishna. 1990. Logic, language, and reality: Indian philosophy and contemporary issues. Delhi: Motilal Banarsidass.Maung, Tin (Tr.), Rhys Davids (Ed.). 1920. The Expositor (Atthasālinī): Buddaghosa`s Commentary on the Dhammasangaṇī, the First Book of the Abhidhamma Piṭaka Vol. I. Pali Text Society Translation Series No. 8, London.McNamara, Patrick. 1996. “Bergson’s ‘‘Matter and Memory’’ and Modern Selectionist Theories of Memory.” Brain and Cognition 30.McTaggart, John Ellis. 1908. “The Unreality of Time.” Mind 17 (68): 457-474.Medhidhammaporn Phra. 1996. Sartre`s Existentialism and Early Buddhism: A Comparative Study of Selflessness Theories. Bangkok: Buddhadhamma Foundation.Metzinger, T. 2003. Being no one. Cambridge: MIT Press.Metzinger, T. 2009. The Ego Tunnel: The Science of the Mind and the Myth of the Self. New York: Basic.Mills, Ethan. 2018. Three Pillars of Skepticism in Classical India: Nāgārjuna, Jayarāśi, and Śrī Harṣa. Lexington Books.Moran, Dermot. 2015. “Dissecting Mental Experiences: Husserl’s Phenomenological Reflections on the Erlebnis in Ideas.” In Investigaciones Fenomenológicas, vol. Monográfico 5.Murdoch, Iris. 2014. The Sovereignty of Good. Routledge.Nietzsche, Friedrich. 1968. The Will to Power. Translated by Walter Kaufmann and R.J. Hollingdale, edited by Walter Kaufmann. Vintage Books.Nietzsche, Friedrich. 2007. Human, All Too Human. Cambridge University Press.Nyanaponika. 1973 [1954]. The heart of Buddhist meditation: A handbook of mental trainingbased on the Buddha’s way of mindfulness. New York, NY: Samuel Weiser.Nandalal Sinha, Mahamahopadhyaya Satisa Chandra Vidyabhusana. 1990 [1930]. The Nyaya Sutras of Gotama. In The sacred books of the Hindus. Motilal Banarsidass.Ñāṇamoli, Bhikkhu (Tr.). 1995: The Middle Length Discourses of the Buddha: A Translation ofthe Majjhima Nikāya. Bhikku Bodhi (ed.), Boston: Wisdom Publications.O’Callaghan, John. 2017. “Thomas Aquinas.” In The Routledge Handbook of Philosophy of Memory. Routledge.Okazaki, Yasuhiro. 2019. “The Realities and Verbal Behaviors in the Quyin jiashe lun” Journal of Indian and Buddhist Studies Vol. 67, No. 3.Olivelle, Patrick. 1996. “Dharmaskandhāḥ and Brahmasaṃsthaḥ: A Study of Chāndogya Upaniṣad 2.23.1” Journal of the American Oriental Society 116 (2), p. 214n42.Olivelle, Patrick. 1998. The Early Upaniṣads: An Annotated Text and Translation. New York: Oxford University Press.Palmer, John. 2009. Parmenides and Presocratic Philosophy. Oxford University Press.Park, Changhwan. 2007. The Sautrāntika Theory of Seeds (bīja) Revisited: With Special Referenceto the Ideological Continuity between Vasubandhu`s Theory of Seeds and its Śrīlāta/Dārṣṭāntika Precedents. PhD dissertation, University of California, Berkeley.Perler, Dominik (Ed.). 2015. The Faculties: A History. New York: Oxford University Press.Perrett, Roy W. (ed.). 2001. Epistemology. (Indian Philosophy: A Collection of Readings: Vol.1).Routledge.Perrett, Roy W. 2016. An Introduction to Indian Philosophy. Cambridge: CambridgeUniversity Press.Perry, John. 2008. Personal Identity. Berkeley: University of California Press.Phillips, Stephen H. 2012. Epistemology in Classical India: The Knowledge Sources of the Nyāya School. London: Routledge.Piatigorsky, Alexander. 1984. The Buddhist Philosophy of Thought. Curzon Press.Plato. 1997. Complete Works. Edited by John M. Cooper and D. S. Hutchinson (Editor). Hackett Publishing Co.Popper, Karl. 2002. The Logic of Scientific Discovery. Routledge.Potter, Karl H (ed.). 1978. The Encyclopedia of Indian Philosophies, Volume 2 Indian Metaphysicsand Epistemology: The Tradition of Nyaya-Vaisesika up to Gangesa. Princeton University Press.Prasad, Shankar Hari. 2017 “Time (Buddhism).” In Buddhism and Jainism. Edited by K.T.S Sarao, Jeffery D. Long. Dordrecht: Springer Netherlands.Proudfoot Michael, and Lacey, A.R (Eds.). 2010. The Routledge Dictionary of Philosophy. 4th ed. Routledge.Proust, M. 2002. In search of lost time: finding time again (I. Patterson, Trans). London:Penguin Classics.Przybyslawski, Artur. 2021. “Remarks on the term tshad ma’i skyes bu and the notion of novelty of valid cognition in the bKa’ brgyud tradition.” Revue d’Etudes Tibétaines, no. 61.Rhys Davids, T.W. 1881. Buddhist Suttas. Clarendon Press.Rhys Davids, C. A. F. (Tr.) 1900. A Buddhist Manual of Psychological Ethics (Buddhist Psychology) of the Fourth Century B.C.: Being a Translation, Now Made for the First Time, from the Original Pali, of the First Book in the Abhidhamma-Pitaka, Entitled Dhamma- Sangani (Compendium of States or Phenomena). Royal Asiatic Society.Robins, Sarah K. 2016. “Representing the Past: Memory Traces and the Causal Theory of Memory.” Philosophical Studies, 173(11). doi:10.1007/s11098-016-0647-xRobins, Sarah K. 2017. “Memory Traces.” In The Routledge Handbook of Philosophy of Memory, edited by Bernecker, Sven and Kourken, Michaelian. London: Routledge.Rodemeyer, Lanei. 2006. Intersubjective Temporality: It’ s About Time. In: Phaenomenologica vol. 176, Dordrecht: Springer.Ronkin, N. 2005. Early buddhist metaphysics: The making of a philosophical tradition. (Oxford Centre for Buddhist Studies Monograph Series). London and New York: Routledge- Curzon.Rovelli, Carlo. 2018. The Order of Time. Riverside Books.Russell, Bertrand. 1921. Analysis of Mind. G. Allen & Unwin.Sastri, N. Aiyaswami (Tr.) 1978. Satyasiddhiśāstra of Harivarman Volume 2. Baroda: Oriental Institute, Maharaja Sayajirao University.Schacter, Daniel L. 2001. The Seven Sins of Memory: How the Mind Forgets and Remembers. Houghton Mifflin Harcourt.Scharfstein, Ben-Ami. 1998. A comparative history of world philosophy: from the Upanishads to Kant, Albany: State University of New York Press.Sellars, Wilfried. 1991 [1963]. Science, Perception and Reality. Routledge & Kegan Paul Ltd; London, and The Humanities Press: New York.Sextus Empiricus. 2000. Outlines of Pyrrhonism. Edited by Julia Annas, and Jonathan Barnes. Cambridge University Press.Sharf, Robert H. 2014b. “Mindfulness and Mindlessness in Early Chan.” Philosophy East & West64, no. 4: 933–964.Sharf, Robert H. 2015. Is mindfulness Buddhist? (and why it matters). Transcultural Psychiatry,52(4), 470–484.Sharf, Robert H. 2016. “Is Yogācāra Phenomenology? Some Evidence from the Cheng weishi lun.” Journal of Indian Philosophy 44, no. 4: 777–807.Sharf, Robert H. 2018. “Knowing Blue: Early Buddhist Accounts of Non-Conceptual Sense” Philosophy East and West, Volume 68, Number 3.Sharf, Robert H. 2021. “The Looping Structure of Buddhist Thought (Or How Chan Buddhism Resolves the Quantum Measurement Problem).” In Journal of the American Academy of Religion, Vol. 89, No. 3, pp. 1039–1073 doi:10.1093/jaarel/lfab029Shoemaker, Sydney. 1969. “Time without change.” Journal of Philosophy 66 (12).Shohin, V. K. (Tr.). 2001. Nyāya-sūtra. Nyāya-bhāṣya. Moscow: Vostochnaya lieteratura (In Russian).Shulman, D., and Stroumsa, G. G. 1999. Dream Cultures: Explorations in the Comparative History of Dreaming. New York, NY: Oxford University Press.Siderits, Mark, Thompson, Evan, and Zahavi Dan, eds. 2010. Self, No Self: Perspectives from Analytical, Phenomenological, and Indian Traditions. Oxford: Oxford University Press.Siderits, Mark, Keng, Ching, and Spackman, John (eds.) 2020. Buddhist Philosophy of Consciousness: Tradition and Dialogue. Brill.Sorabji, Richard. 1972. Aristotle on Memory. Brown University Press.Stanley, Ward, Lawrence M., and Enns, James T. 2004. Sensation and Perception. Wiley.Stcherbatsky, T. 1923. The Central Conception of Buddhism. London: Royal Asiatic Society.Strawson, P. F. 1959. Individuals: An Essay in Descriptive Metaphysics. London: Methuen.Stoltz, Jonathan. 2021. Illuminating the Mind: an introduction to Buddhist epistemology. New York: Oxford University Press.Śāntideva. 1995. The Bodhicaryāvatāra. Translated with Introduction and Notes by Kate Crosby and Andrew Skilton, with a General Introduction by Paul Williams. Oxford University Press.Taber, John. 2005. A Hindu Critique of Buddhist Epistemology: The ‘Determination of Perception’ Chapter of Kumarila Bhatta’s Slokavarttika – Translation and Commenatry. New York: Routledge Curzon.Tachikawa, Musashi. 1971. “A Sixth-century Manual of Indian Logic,” Journal of Indian Philosophy 1.Tertullian. 1950. Apologetical Works; Minucius Felix: Octavius. Translated by R. Arbesma, E.J. Daly, and E.A. Quain. In The Fathers of the Church: A New Translation (Patristic series) Volume 10. The Catholic University of America Press.Teske, R. 2001. “Augustine’s philosophy of memory”. In E. Stump & N. Kretzmann (Eds.), The Cambridge Companion to Augustine. Cambridge University Press.Textor, Mark. 2017. Brentano`s Mind. Oxford University Press.Thompson, E. 2010. “Self-no-self? Memory and reflexive awareness.” In Mark Siderits, EvanThompson, and Dan Zahavi, eds., Self, no self? Perspectives from analytical, phenomenological, and Indian traditions. Oxford: Oxford University Press.Timalsina, Sthaneshwar. 2014. Consciousness in Indian Philosophy: the Advaita Doctrine of ‘Awareness Only.’ Routledge.Titlin, Lev (Tr.). 2021. Abhidharmakośa. Book IX. Pudgalaviniścaya. With Yaśomitra’s commentary Sphuṭārthā-Abhidharmakośa-vyākhyā. Moscow: Buddadharma. (In Russian).Tsukamoto, Keishō. 2004. The Cycle of the Formation of the Schismatic Doctrines. Berkeley: Numata Center for Buddhist Translation and Research.Tucci, Giuseppe. 1929. Pre-Diṇnāga Buddhist Texts on Logic from Chinese Sources. Baroda: Oriental Institute.Tucker, A. 2018 “Memory: Irreducible, Basic, and Primary Source of Knowledge.” Rev.Phil.Psych. 9.Tulving, E. 1972. “Episodic and semantic memory.” In E. Tulving & W. Donaldson, Organization of memory. Academic Press.Tulving, E. 1983. Elements of Episodic Memory. Oxford: Clarendon Press.Tulving, E. 1985. Memory and Consciousness. Canadian Psychology, 26 (1): 1–12.Tulving, E. 1993. What Is Episodic Memory? Current Directions in Psychological Science,2: 67–70.Tulving, E. 2005. “Episodic Memory and Autonoesis: Uniquely Human?” In The MissingLink in Cognition: Origins of Self-reflective Consciousness, ed. Herbert S. Terraceand Janet Metcalfe, Oxford: Oxford University Press: 3–56.Varela, F. J., Thompson, E., & Rosch, E. (1991). The embodied mind: Cognitive scienceand human experience. Cambridge, MA: MIT Press.von Rosspatt, Alexander. 1995. The Buddhist Doctrine of Momentariness. A Survey of the Origins and Early Phase of this Doctrine up to Vasubandhu. (Alt- und Neu-Indische Studien 47). Stuttgart: Steiner.Waldron, William S. 2002. “Buddhist Steps to an Ecology of Mind: Thinking About‘Thoughts Without a Thinker,’” Eastern Buddhist 34 (2002): 1–52.Walshe, Maurice. 1995. The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya. Boston: Wisdom Publications.Warder, A. K. 2004 [1970]. Indian Buddhism. Delhi: Motilal Banarsidass.Wayman, Alex. 1992. “Buddhist Terms for Recollection and Other Types of Memory.” In J. Gyatso (Ed.) In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism. New York: SUNY Press.Westerhoff, Jan. 2007. "The Madhyamaka Concept of Svabhāva: Ontological and Cognitive Aspects". Asian Philosophy. 17: 17–45Westerhoff, Jan. 2009. Nagarjuna`s Madhyamaka. Oxford: Oxford University Press.Westerhoff, Jan. 2010. The Dispeller of Disputes: Nagarjuna`s Vigrahavyāvartanī. Oxford: Oxford University Press.Westerhoff, Jan. 2014. “Nāgārjuna on Emptiness: A Comprehensive Critique of Foundationalism.” In The Oxford Handbook of Indian Philosophy Edited by Jonardon Ganeri. Oxford University Press.Willemen, Charles. 2006. The Essence of Scholasticism; Abhidharmahṛdaya; T 1550. Revised ed. Delhi: Motilal Banarsidass.Willemen, Charles, Bart Dessein, and Collett Cox. 1998. Sarvāstivāda Buddhist Scholasticism. Leiden: Brill.Williams, Michael. Problems of Knowledge. Oxford: Oxford University Press, 2001Williams, Paul. 1981. “On the Abhidharma Ontology,” Journal of Indian Philosophy Vol.9, No. 3, 1981, pp. 227-257.Williams, Paul., with Tribe, Anthony. 2000. Buddhist Thought: A Complete Introduction to the Indian Tradition. New York: Routledge.Winkler, R. 2006. “Husserl and Bergson on Time and Consciousness.” In: Tymieniecka, AT. (eds) Logos of Phenomenology and Phenomenology of the Logos. Book Three. Analecta Husserliana, vol 90. Springer, Dordrecht.Wittgenstein, Ludwig. 2009. Philosophical Investigations. Translated by G. E. M. Anscombe,P. M. S. Hacker and Joachim Schulte. Revised fourth edition by P. M. S. Hacker and Joachim Schulte. Blackwell Publishing.Yao, Zhihua. 2005. The Buddhist Theory of Self-Cognition. London and New York: Routledge.Yao, Zhihua. 2020. Nonexistent Objects in Buddhist Philosophy: On Knowing What There Is Not. Bloomsbury Academic.Yin Shun (印順). 1950. 中觀今論 (Modern Discussion of Mādhyamaka). Taipei. (台北): Zhengwen xushe (正聞學社)Yin Shun (印順). 1968. 說一切有部為主論書與論師之硏究 (A Study of the Śāstras and Ācāryas of the Sarvāstivāda and Other Schools). Taipei. Baoen xiaozhu (報恩小築)Zahavi D. 2003. Husserl’s Phenomenology. Stanford, CA: Stanford university Press. 描述 博士
國立政治大學
哲學系
103154504資料來源 http://thesis.lib.nccu.edu.tw/record/#G0103154504 資料類型 thesis dc.contributor.advisor 林鎮國<br>耿晴 zh_TW dc.contributor.advisor Lin, Chen-kuo<br>Keng, Ching en_US dc.contributor.author (作者) 艾恪 zh_TW dc.contributor.author (作者) Eihmanis, Kaspars en_US dc.creator (作者) 艾恪 zh_TW dc.creator (作者) Eihmanis, Kaspars en_US dc.date (日期) 2023 en_US dc.date.accessioned 6-七月-2023 16:55:42 (UTC+8) - dc.date.available 6-七月-2023 16:55:42 (UTC+8) - dc.date.issued (上傳時間) 6-七月-2023 16:55:42 (UTC+8) - dc.identifier (其他 識別碼) G0103154504 en_US dc.identifier.uri (URI) http://nccur.lib.nccu.edu.tw/handle/140.119/145901 - dc.description (描述) 博士 zh_TW dc.description (描述) 國立政治大學 zh_TW dc.description (描述) 哲學系 zh_TW dc.description (描述) 103154504 zh_TW dc.description.abstract (摘要) 一個具有影響力，而顯得「合乎常識」的哲學觀點，將記憶視為「構成」自我同一性與連續性的必然條件。 而佛教哲學基於「無我」觀點，否定了形而上存在的實體的「真我」。與佛教不同，大多數古代印度哲學家不僅接受「真我」觀點，還將記憶看做「真我」的特質。而在佛教哲學裡，記憶 (smṛti 念)只不過是顯現在不斷變化的意識流的現象。本文嘗試展示佛教哲學家如何在否定「真我」存在的理論下解釋記憶。在本論文中，筆者對於世親 《阿毘達磨俱舍論‧破執我品》中有關記憶的論述進行分析與概念梳理。筆者認為並試圖證明世親為世界哲學歷史上第一位提出記憶因果論的哲學家之一。 zh_TW dc.description.abstract (摘要) The fundamental thrust of the Buddhist philosophy, its no-self (anātman 無我) doctrine in particular, is to question our commonsense views of subjectivity and strives to explain the functioning of our mental lives without postulating an enduring substantial self. Memory is one such mental faculty that seems to account for our psychological continuity over time, an idea that led some non-Buddhist philosophers in India to take memory to be a quality of an enduring self (ātman). Whereas the self-theorists can easily offload the burden of explaining the unity of experience and the ipseity of memory onto enduring substantial self, the no-self-theorist must account for memory in the absence of an enduring self. In place of a unitary self, we find a motley of mental factors bound together by causal forces, which allow a Buddhist thinker to sidestep the postulation of the self as an owner of memories. This view, namely that I shall name no-self causal theory of memory, accepts the thesis that it is sufficient to postulate causal connections between specific mental factors to render memory plausible.What interests me in this study is how the Buddhist philosophers defined memory (smṛti 念) without a reference to the self as an agent of remembering and owner of memories. My aim in this dissertation is to defend the plausibility of the no-self causal theory of memory, by tracing its historical connections within the Abhidharma corpus, by probing the relevance of pro et contra arguments for this theory of memory, and by establishing possible links with the contemporary theories in the philosophy of memory. Since smṛti is also oftentimes mentioned in relation to mindfulness, I claim that what we understand it as memory through and through.This dissertation is divided into five chapters. In the introduction I define the term memory I use, provide an overview of the concept of memory in the Buddhist philosophy, and argue that smṛti 念, understood as mindfulness, should be subsumed under the concept of memory. In the second chapter I follow the definition of smṛti 念 as ‘mind noting clearly’ 心明記性 as it unfolds in the Sarvāstivāda canonical treatises. It is done with the purpose of establishing conceptual connections between the Jñānaprasthāna 發智論, with its immense commentary the Mahāvibhāṣā 大毘婆沙論, and Vasubandhu’s Treatise on the Refutation of the Person (Pudgalaviniścaya 破我品) from the ninth chapter of his Abhidharmakośabhāṣya. In the third chapter I discuss the relevance of the Indic no-self and self-theories to understanding the concept of memory. Special attention is devoted to the Naiyāyikas and their insistence that memory is quality of ātman, as well as their contention that memory is not an epistemic instrument pramāṇa. In the fourth and the fifth chapters, I follow Vasubandhu’s memory argument in the Pudgalaviniścaya very closely and provide an in-depth analysis of Vasubandhu’s no-self causal theory of memory and its relevant terms: memory as ‘distinctive mental event’ (cittaviśeṣa), conceptual resemblance (sadṛśa-saṃjñā) and conceptual connection (sambandha-saṃjñā). I restate the significance of the phenomenological reading of memory in understanding smṛti 念 and return to the theory of causality and its importance in explaining no-ownership view of memory. I propose the reasons why we should take Vasubandhu to be the first thinker in the history of philosophy to formulate a robust causal theory of memory. en_US dc.description.tableofcontents 1. Introduction. 41.1. General introduction. 41.2. Which memory? 71.2.1. Classification of types of memory in contemporary psychology. 81.2.2. Personal and impersonal memory. 101.3. The concept of memory in the Buddhist philosophy:smṛti as memory and mindfulness 101.3.1. Smṛti as memory and/or mindfulness:some ancient and modern conundrums. 111.3.2. Smṛti and ‘the memory argument’:self and the question of its ownership. 171.3.3. Memory and self-awareness. 201.4. Review of scholarship. 211.5. Goal, Questions and Methodology. 261.6. Chapter Outline. 29Chapter 2. The inception of the theory of memory. Smṛti in Abhidharma. 312.1. Textual sources: early Abhidharma treatises and later manuals. 322.2. Smṛti in the early Sarvāstivāda Abhidharma canonical texts. 352.2.1. Abhidharma-saṃgītiparyāya-pādaśāstra 阿毘達磨集異門足論. 362.2.2. Abhidharma-dharmaskandha-pādaśāstra阿毘達磨法蘊足論.392.2.3. Prajñaptiśāstra 施設足論. 422.2.4. *Abhidharma-vijñānakāya-pādaśāstra 阿毘達磨識身足論. 432.2.5. Abhidharma-dhātukāya-pādaśāstra阿毘達磨界身足論. 472.2.6. Abhidharma-prakaraṇapāda-śāstra 阿毘達磨品類足論. 492.2.7. Abhidharma-jñānaprasthāna-śāstra 發智論 and its commentary the Mahāvibhāṣa. 532.3. The Sarvāstivāda model of memory smṛti. 572.3.1. The doctrine of momentariness (kṣaṇikavāda 剎那論).602.3.2. The fundamental existents dharma. 702.3.3. The causality. 742.3.4. Tri-temporality of dharmas. 782.3.5. Memory and temporality. 852.3.6. Madhyamaka and time. 902.3.7. Can consciousness apprehend all dharmas? 922.3.8. If pudgala is not obtainable, whence the memory? 942.3.9. The power of habituation, cognition of similarity and memory. 97Chapter 3. Memory and self in the Abhidharmakośabhāṣya.1053.1. Setting of the problem. 1053.1.1. Indian Theories of Self. 1073.1.2. Theories of self in Indian Buddhism. 1083.2 The anātman theory in the Āgamas. 1093.3. The Upaniṣadic ātman. 1113.4. Buddhist Reductionism and Non-Reductionism. 1173.5. Naiyāyikas on self and memory as a quality of ātman. 1183.6. Epistemic instruments pramāṇa. 1243.6.1. Sources of knowledge in the Western tradition. 1263.6.2. Sources of knowledge and the Skepticism. 1273.6.3. The Indian anti-foundationalism: the skepticism of Nāgārjuna. 1293.6.4. Memory is not an epistemic instrument pramāṇa. 1323.6.5. The Buddhist Epistemologists: Diṅnāga and Dharmakīrti. 137Chapter 4. Vasubadhu’s Master Argument. 1444.1. Distinctive mental event (cittaviśeṣa). 1464.2. ‘Bending’ ābhoga as ‘attention.’ 1514.2.1. *Abhilapana is 明記. 1604.2.2. Omnipresent character of memory. 1614.3. Phenomenological analyses of memory.1674.4. Conceptual resemblance sadṛśa- saṃjñā. 1824.5. Conceptual connection sambandha-saṃjñā. 1864.6. Necessary conditions for the memory occurrence:Causal Theory of Memory (CTM). 188Chapter 5. Vasubandhu’s No-Self Theory of Memory. 1985.1. Summary of the criteria for the Causal Theory of Memory. 1985.2. Habit memory, serial continuity, and recognition. 2025.3. Causal relations. 2045.4. If there is no self, who remembers? 2075.4.1. Dignāga on memory and self-awareness. 2085.4.2. Mādhyamaka critique of the self-awareness memory argument. 2105.5. No ownership needed to account for memory. 2135.6. It is causality all the way down. 2185.7. No Caitra, no cow: who cognizes? 2195.8. Parfit’s Reductionism and Memory Criterion. 2225.9. Some contemporary interpretations of Vasubandhu’s memory argument. 226Conclusion. 234Bibliography. 239 zh_TW dc.format.extent 3327105 bytes - dc.format.mimetype application/pdf - dc.source.uri (資料來源) http://thesis.lib.nccu.edu.tw/record/#G0103154504 en_US dc.subject (關鍵詞) 記憶 zh_TW dc.subject (關鍵詞) 念 zh_TW dc.subject (關鍵詞) 阿毘達摩 zh_TW dc.subject (關鍵詞) 一切有部 zh_TW dc.subject (關鍵詞) 世親 zh_TW dc.subject (關鍵詞) 因果論 zh_TW dc.subject (關鍵詞) 神我與無我 zh_TW dc.subject (關鍵詞) Memory en_US dc.subject (關鍵詞) Smṛti en_US dc.subject (關鍵詞) Abhidharma en_US dc.subject (關鍵詞) Sarvāstivāda en_US dc.subject (關鍵詞) Vasubandhu en_US dc.subject (關鍵詞) Causal theory en_US dc.subject (關鍵詞) Self & no-self en_US dc.title (題名) 世親基於無我的記憶因果論 zh_TW dc.title (題名) Vasubandhu’s No-Self Causal Theory of Memory en_US dc.type (資料類型) thesis en_US dc.relation.reference (參考文獻) Primary SourcesChinese SourcesAbhidharma-āvatāra-prakaraṇa (入阿毘達磨論), Skandhila (塞建陀羅) T1554Abhidharma-prakaraṇapāda-śāstra (眾事分阿毘曇論) T1541.Abhidharma-mahā-vibhāṣā-śāstra (阿毘達磨大毘婆沙論) T1545Abhidharmāṣṭagrantha (阿毘曇八犍度論) T 1543*Abhidharma-nyāyānusāra śāstra (阿毘達磨順正理論), Saṅghabhadra (衆賢) T1562*Abhidharma-vibhāṣā-śāstra (阿毘曇毘婆沙論) T1546Apidamo jushe lun (Abhidharmakośa-bhāṣya 阿毘達磨倶舍論) T 1558Apidamo jushe shilun (Abhidharmakośa-bhāṣya 阿毘達磨倶舍釋論) T 1559*Ārya-śāsana-prakaraṇa (顯揚聖教論) T1603Cheng weishi lun shuji (成唯識論述記), Kuiji (窺基) T1830Dīrgha-āgama (長阿含經) T 1.Dharmaskandha-śāstra (法蘊足論) T 1537Dhātukāya-śāstra (界身足論 ) T 1540Dasheng apidamo zajilun shuji (大乘阿毗達磨雜集論述記), Kuiji (窺基) X48Dasheng yi zang (大乘義章), Huiyuan (慧遠) T 1851Ekottara-āgama (增壹阿含經 ) T2Jñānaprasthāna-śāstra ( Fazhilun發智論) T 1543, T 1544Jushelun ji (俱舍論記), Puguang (普光) T 1821Ju she lun shu (倶舍論疏), Shentai (神泰) X0386Jushelun shu (倶舍論疏), Fabao (法寶) T1822Madhyama-āgama (中阿含經 ) T1Mahāyānābhidharma-samuccaya-vyākhyā (大乘阿毘達磨雜集論), Sthiramati (安慧) T1606Nyāyapraveśa (因明入正理論), Śaṃkarasvāmin (商羯羅主) T1630Prajñapti-śāstra (施設論) T 1538Prakaraṇa-pāda-śāstra (阿毘達磨品類足論) T 1541, T 1542Saṃgītiparyāya-śāstra (集異門足論) T 1536Saṃyukta-āgama (雜阿含經) T2*Saṃyuktābhidharma-hṛdaya-śāstra (雜阿毘曇心論 ) , Dharmatrāta (法救) T1552*Tattvasiddhi śāstra (成實論), Harivarman (訶梨跋摩) T1646Vijñānakāya-śāstra (識身足論) T 1539Weishi ershilun shuji (唯識二十論述記) Kuiji (窺基) T43Yogācārabhūmi-śāstra (瑜伽師地論) T1579Sanskrit SourcesAbhidharmakośabhāṣyam of Vasubandhu. Pradhan, Prahlad (ed.). 1975.. Patna: K.P. Jayaswal Research Institute.Bṛhadāraṇyaka Upaniṣad. Kanva recension with the commentary ascribed to Samkara. The mula text has been checked against the ed. by V.P. Limaye and R.D. Vadekar (Eighteen Principal Upanisads, vol. 1, Poona 1958)Mīmāṁsāsūtra by Jaimini. B.D. Basu, Allahabad 1923-1925 (Sacred Books of the Hindus, 27).Nyāyasūtra by Gautama with Nyāyasūtrabhāṣya by Vātsyāyana. Taranatha Nyaya-Tarkatirtha Calcutta: Metropolitan Printing & Publ. 1936-1944 (Calcutta Sanskrit Series, 18 & 19).Sāṃkhyakārikā by Īśvarakṛṣṇa. The Sankhya Karika. By Iswara Krishna; Translated from the Sanscrit by Henry Thomas Colebrooke, also the Bhashya, or, Commentary of Gaudapada; Translated, and Illustrated by an Original Comment, by Horace Hayman Wilson. Bombay: Tookaram Tatya 1887.Sphuṭārthā Abhidharmakośavyākhyā by Yaśomitra, 2 parts, Based on the edition by Unrai Wogihara: Sphuṭārthā Abhidharmakośavyākhyā by Yaśomitra, Tokyo 1932-1936Vigrahavyāvartanī by Nāgārjuna. Based on the edition by Yoshiyasu Yonezawa: “Vigrahavyāvartanī, Sanskrit Transliteration and Tibetan Translation”, Journal of Naritasan Institute for Buddhist Studies 31 (2008), pp. 209-333.Modern sourcesAlbahari, Miri. 2006. Analytical Buddhism: The Two-Tiered Illusion of Self. New York:Palgrave Macmillan.Albert, Hans. 1985. Treatise on Critical Reason. Princeton University Press.Anālayo, Bhikkhu (Tr.). 2014. A Translation of Saṃyukta-āgama Discourses 33 to 58.Dharma Drum Journal of Buddhist Studies, no. 14. New Taipei City: Dharma Drum Buddhist College.Anālayo, Bhikkhu. 2021. “Hearing, Reflection, and Cultivation: Relating the Three Types of Wisdom to Mindfulness.” Religions 12.Annas, Julia. 1992. “Aristotle on Memory and the Self.” In Martha Craven Nussbaum & AmélieRorty (eds.), Essays on Aristotle`s De Anima. Oxford University Press.Annas, Julia. 1994. Hellenistic Philosophy of Mind. Berkeley: University of California Press.Anscombe, G. E. M. 1981. “Memory, experience, and causation.” In G. E. M. Anscombe (ed.), Collected Philosophical Papers, Vol. II: Metaphysics and the Philosophy of Mind. Oxford: Oxford University Press.Arendt, Hannah. 1981. The Life of the Mind. Harvest Books.Aristotle. 1993. Metaphysics: Books Gamma, Delta, and Epsilon. Christopher Kirwan (ed.). Oxford Clarendon Press, 1993, p. 21-22.Aristotle. 2003. Posterior Analytics. Translated with a commentary by Jonathan Barnes. Oxford: Clarendon Press.Arnold, Daniel A. 2005. Buddhists, Brahmins, and Belief: Epistemology in Indian and BuddhistPhilosophy. New York: Columbia University Press.Aquinas, Thomas. 2012. Commentaries on Aristotle’s “On Sense and What Is Sensed” and “On Memory and Recollection.” Introduction and translation by Kevin White and Edward M. Macierowski Washington: The Catholic University of America Press.Audi, Robert. 2002. “The Sources of Knowledge”, in Paul K. Moser (ed.), The Oxford Handbook of Epistemology. Oxford Academic.Augustine. 2002. On the Trinity: Books 8-15. Matthews, Gareth B., ed., McKenna, Steven, tr., Cambridge University Press.Austin, J. L.1962. How to Do Things with Words. Oxford: University Press.Baddeley, Alan; Eysenck, Michael W.; Anderson, Michael C. 2015. Memory. (2nd ed.). NewYork: Psychology Press. New York: Psychology Press.Bardon, Adrian. 2013. A Brief History of the Philosophy of Time. Oxford University Press.Bastow, David. 1995. “The first argument for Sarvāstivāda.” Asian Philosophy: An International Journal of the Philosophical Traditions of the East, 5:2Bennett, M. R., and Hacker, P. M. S. 2022. Philosophical Foundations of Neuroscience, 2nd Edition. Wiley-Blackwell.Bergson, Henri. 1911. Memory and Matter. Translated by N. Margaret Paul and W. Scott Palmer. London: MacMillan Publications.Bernecker, Sven. 2008. The Metaphysics of Memory. Dordrecht: Springer.Bernhard, Franz (ed.). 1965. Udānavarga. Göttingen: Vandenhoek & Ruprecht.Bhandare, Shaila. 1993. Memory in Indian Epistemology, its Nature and Status. Sri SatguruPublications.Bilimoria, Purusottama. 1985. “Jñāna and pramā: The logic of knowing - a critical appraisal.” Journal of Indian Philosophy volume 13.Black, Brian. 2012. “Senses of Self and Not-self in the Upaniṣads and Nikāyas.” In Hindu and Buddhist Ideas in Dialogue: Self and No-Self. Edited by Irina Kuznetsova, Jonardon Ganeri, and Chakravarthi Ram-Prasad. Surrey, UK: AshgateBlack, Brian. 2017. “The Upaniṣads”. In History of Indian Philosophy. Edited By Purushottama Bilimoria, Routledge.Bloch, David. 2007. Aristotle on Memory and Recollection: Text, Translation, Interpretation, and Reception in Western Scholasticism. Philosophia Antiqua, Volume: 110, Brill.Bodhi, Bhikkhu (Tr.). 2000: The Connected Discourses of the Buddha: A New Translation of the Saṃyutta Nikāya, Boston: Wisdom Publications.Bodhi, Bhikkhu (Tr.). 2012: The Numerical Discourses of the Buddha: A Translation of the Aṅguttara Nikāya, Boston: Wisdom Publications.Bogousslavskya, J. and. Walusinskib, O. 2009. “Marcel Proust and Paul Sollier: the involuntary memory connection” In Schweizer Archiv für Neurologie und Psychiatrie, 160 (4).Borges, Jorge Luis. 1964. “The Library of Babel” In Labyrinths: selected stories & other writings. Edited by Donald A. Yates James E. Irby. New Directions BooksBrewster, Ernest Billings (Billy). 2021. “Why Change Is the Only Constant: The Teachings on Momentariness Found in Xuanzang’s Translation of the Abhidharma Treatises of Saṅghabhadra." Korea Journal of Buddhist Studies 66, no. 0.Bronkhorst, Johanness. 2011. “Philosophy of Language.” In Brill’s Encyclopedia of Hinduism, Volume III: Society, Religious Specialists, Religious Traditions, Philosophy. Ed. Knut A. Jacobsen. Leiden – Boston: Brill.Brough, Barnett. 1975. “Husserl on Memory.” The Monist, January, Vol. 59, No. 1, The Philosophy of Husserl.Bulkeley, K. 2008 Dreaming in the World’s Religions: A Comparative History. New York, NY: New York University Press.Buddhaghosa. 1976. [1956]. The path of purification (Visuddhimagga). (2 vols.) Translated by B. Ñānamoli. Berkeley, CA: Shambhala.Bunnin Nicholas, and Yu, Jiyuan. 2004. The Blackwell Dictionary of Western Philosophy. Blackwell Publishing.Burton, David. 1999. Emptiness Appraised: A Critical Study of Nāgārjuna`s Philosophy. Curzon.Burton, David. 2008. “Is Madhyamaka Buddhism really the middle way? Emptiness and the problem of nihilism.” In Contemporary Buddhism, Volume 2:2, 177-190.Buswell, Robert E. Jr., and Lopez, Donald S. Jr. 2014. The Princeton Dictionary of Buddhism.Princeton, NJ: Princeton University Press.Casey, S. Edward. 1992. “Remembering Resumed: Pursuing Buddhism and Phenomenology in Practice.” In Gyatso, J. (Ed.). 1992. In the mirror of memory: Reflections on mindfulness and remembrance in Indian and Tibetan Buddhism. Albany: SUNY Press.Chadha, Monima. 2014. “A Buddhist Explanation of Episodic Memory: From Self to Mind.” Asian Philosophy 24 (1): 14–27.Chadha, Monima. 2015. Time-series of ephemeral impressions: the Abhidharma-Buddhist view of conscious experience. Phenomenology and the Cognitive Sciences 14 (3): 543-560.Chadha, Monima. 2017a. Indian Buddhist Philosophy. In Bernecker, Sven, and Michaelian, Kourken (Eds.). The Routledge Handbook of Philosophy of Memory. New York: Routledge.Chadha, Monima. 2017b. No-Self and Episodic Memory. Australasian Philosophical Review, Vol. 1, No. 4, 347–352.Chadha, Monima. 2017c. No-Self and the Phenomenology of Agency. Phe¬nomenology andCognitive Sciences 16(2): 187−205.Chadha, Monima. 2017d. Reflexive Awareness and No-Self: Dignāga Debated by Uddyotakara& Dharmakīrti. In The Oxford Handbook of Indian Philosophy, ed. by Ganeri J. New York: Oxford University Press, 273-288.Chakrabarti, Arindam. 1999. Classical Indian Philosophy of Mind: The Nyāya DualistTradition. Albany: State University of New York Press.Chisholm, R. 1966. Theory of Knowledge. Englewood Cliffs, NJ: Prentice-Hall.Chisholm, R. 1978. Reason and Person: a metaphysical study. Illinois: Open Court Publishing Company.Chisholm, R. 1982. The Foundations of Knowing, Minneapolis: University of Minnesota Press.Chu, Junjie. 2006 “On Dignāgaʼs theory of the object of cognition as presented in PS(V) 1.” Journal of the International Association of Buddhist Studies Volume 29, Number 2.Copenhaver, Rebecca. 2017. “John Locke and Thomas Reid.” In The Routledge Handbook of Philosophy of Memory. Routledge.Cook, Francis H. 1999. Three Texts on Consciousness Only. Numata Center for BuddhistTranslation and Research, Berkeley.Corcilius, Klaus, and Perler, Dominik (Eds.). 2014. Partitioning the Soul. Debates from Plato to Leibniz. Berlin, Boston: De Gruyter.Coseru, Christian. 2012. Perceiving Reality: Consciousness, Intentionality, and Cognition InBuddhist Philosophy. New York: Oxford University Press.Cousins, L. S. 1983. “Pali Oral Literature,” in Buddhist Studies: Ancient and Modern, P. Denwood and A. Piatigorsky (eds.), London: Curzon, pp. 1–11.Cowherds (Georges Dreyfus, Bronwyn Finnigan, Jay Garfield, Guy Newland, Graham Priest,Mark Siderits, Koji Tanaka, Sonam Thakchoe, Tom Tillemans & Jan Westerhoff). 2001. Moonshadows: conventional truth in Buddhist philosophy New York: Oxford University Press.Cox, Collett. 1988. “On the Possibility of a Nonexistent Object of Consciousness: Sarvāstivādin and Dārśṭāntika Theories.” JIABS 11/1: 31-87.Cox, Collett. 1992. “Mindfulness and memory: The scope of smṛti from early Buddhism to theSarvāstivādin Abhidharma.” In J. Gyatso (Ed.) In the mirror of memory: Reflections on mindfulness and remembrance in Indian and Tibetan Buddhism (pp. 67–108). New York: SUNY Press.Cox, Collett. 1995. Disputed Dharmas Early Buddhist Theories on Existence: An AnnotatedTranslation of the Section on Factors Dissociated from Thought from Saṅghabhadra`sNyāyānusāra. Tokyo: The International Institute for Buddhist Studies.Cox, Collett. 2004. “From Category to Ontology: The Changing Role Of Dharma In SarvāstivādaAbhidharma.” Journal of Indian Philosophy 32 (5-6): 543-597.Craig, William Lane, and Smith, Quentin (Ed.) 2008. Einstein, Relativity and AbsoluteSimultaneity. Routledge.Danto, Arthur. 1997. Connections to the World. The Basic Concepts of Philosophy. University of California Press.Dasa, Satyanarayana, and Edelmann, Jonathan B. 2014. “Agency in the Gauḍīya Vaiṣṇava Tradition.” In Free Will, Agency, and Selfhood in Indian Philosophy. Edited by Matthew R. Dasti and Edwin F. Bryant. New York: Oxford University Press.Dasti, Matthew, and Phillips, Stephen. 2017. The Nyāya-sūtra: Selections with Early Commentaries. Hackett Publishing Company.De Notariis, Bryan. 2019. “The Vedic Background of the Buddhist Notions of Iddhi and Abhiññā: Three Case Studies with Particular Reference to the Pāli Literature”. In Annali di Ca’ Foscari. Serie orientale Vol. 55.Debus, Dorothea. 2017. “Memory Causation,” In The Routledge Handbook of Philosophy of Memory, edited by Bernecker, Sven and Kourken Michaelian. London: RoutledgeDeguchi, Yasuo, Garfield, Jay L., Priest, Graham, and Sharf, Robert H. 2021. What Can’t Be Said Paradox and Contradiction in East Asian Thought. Oxford University Press.Deroche, Marc-Henri. 2021. “Mindful Wisdom: The Path Integrating Memory, Judgment, and Attention.” Asian Philosophy 31.Descartes, René. 1984. The Philosophical Writings of Descartes: Volume 2. Edited by John Cottingham, Robert Stoothoff & Dugald Murdoch. Cambridge University Press.Dessein, Bart (Tr.). 1999. Saṃyuktābhidharmahṛdaya. Heart of Scholasticism with Miscellaneous Additons. Delhi: Motilal Banarsidass.Dessein, Bart. 2003. “Sautrāntika and the Hṛdaya Treatises.” The Journal of the International Association of Buddhist Studies, 26, 287-319.Dessein, Bart. 2007. “The existence of Factors in the Three Time Periods. Sarvāstivāda andMadhyamaka Buddhist Interpretations of Difference in Mode, Difference in Characteristics Marks, Difference in State, and Mutual Difference” Acta OrientaliaAcademiae Scientiarum Hung. Volume 60 (3), 331–350.Dessein, Bart. 2016. “Progress and Free Will: On the Buddhist Concept of “Time” and Its Possibilities for Modernity” Asian Studies IV (XX), Issue 1, Ljubljana, pp. 11–33.Dhammajoti, Bhikkhu K.L (Tr). 1995. The Chinese Version of Dharmapada. The Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya, Sri Lanka.Dhammajoti, Bhikkhu K.L. 2007. Abhidharma Doctrines and Controversies on Perception, 3rd. ed. Hong Kong: Centre of Buddhist Studies, The University of Hong Kong.Dhammajoti, Bhikkhu K.L (Tr). 2008. Entrance into the Supreme Doctrine: Skandhila’s Abhidharmāvatāra. HKU CBS Publication Series. Hong Kong: Centre of Buddhist Studies, University of Hong Kong.Dhammajoti, Bhikkhu K.L. 2015. Sarvāstivāda Abhidharma, 3rd. ed. Hong Kong: Centre of Buddhist Studies, The University of Hong Kong.Diwakar, Acharyahis. 2016. “Beginning, was Phenomenally Non-existent`: Āruṇi`s Discourse on Cosmogony in Chāndogya Upaniṣad VI.1-VI.7” Journal of Indian Philosophy Vol. 44, No. 5.Dreyfus, George. 1996. “Can the fool lead the blind? Perception and the given in Dharmakīrti`s thought.” Journal of Indian Philosophy 24 (3).Dreyfus, George. 1997. Recognizing reality: Dharmkīrti’s philosophy and its Tibetan Interpretations. Albany: State University of New York Press.Dreyfus, George. 2007. Asian perspectives: Indian theories of mind. In The Cambridge handbook of consciousness, ed. M. Moscovitch, E. Thompson, and P. Zezalo. Cambridge: Cambridge University Press.Dreyfus, George. 2011. “Self and subjectivity: A middle way approach.” In Self, No-Self?Perspectives from analytical, phenomenological, and Indian traditions, eds. M. Siderits, E. Thompson & D. Zahavi, 114–144. Oxford: Oxford University Press.Dreyfus, Hubert, and Taylor, Charles. Retrieving Reality. Harvard University Press, 2015.Duerlinger, James. 1993.“Reductionist and Nonreductionist Theories of Persons in IndianBuddhist Philosophy.” Journal of Indian Philosophy 21: 79-101,.Duerlinger, James. 2003. Indian Buddhist theories of persons: Vasubandhu’s “Refutationof the Theory of a Self”. RoutledgeCurzon.Duerlinger, James. 2013.The Refutation of the Self in Indian Buddhism: Candrakīrti on the selflessness of persons. Routledge.Dummett, M., and Flew, A. 1954. “Symposium: Can an Effect Precede its Cause?” Proceedings of the Aristotelian Society 28 (Supplement).Einstein, Albert, and Besso Michele. 1972. Correspondence, 1903–1955. Paris: Hermann.Eliade, Mircea. 1963. Myth and Reality. New York: Harper & Row, Publishers.Epictetus. 1925. The Discourses as Reported by Arrian, The Manual, and Fragments; Volume II.Translated by William Abbott Oldfather. Loeb Classical Library.Feynman, Richard. 2010. Feynman Lectures on Physics. Volume 1: Mainly Mechanics, Radiation, and Heat. New York: Basic Books.Fiordalis, David V. (Ed.) 2018. Buddhist Spiritual Practices: Thinking with Pierre Hadot on Buddhism, Philosophy, and the Path. Berkely: Mangalam Press.Franco, Eli. 1997. Dharmakīrti on Compassion and Rebirth. Arbeitskreis für tibetische undbuddhistische Studien Universität Wien.Frauwallner, Erich. 1995. Studies in abhidharma literature and the origins of Buddhist philosophical systems. Translated by Kidd Sophie Francis under the supervision of Ernst Steinkellner. Albany: State University of New York Press.Frege, Gottlob. 1956. “The Thought: A Logical Inquiry” Mind, New Series, Vol. 65, No. 259.Funayama, Toru. 2008. “The Work of Paramārtha: An Example of Sino-Indian Cross-culturalExchange.” Journal of the International Association for Buddhist Studies 31:1-2.Gallagher, Shaun, ed. 2011. The Oxford Handbook of the Self. New York: OxfordUniversity Press.Ganeri, Jonardon. 2001. Philosophy in Classical India: Proper Work of Reason. Routledge.Ganeri, Jonardon. 2007. The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology. Oxford University Press.Ganeri, Jonardon. 2012. The self: Naturalism, consciousness, and the first-person stance. Oxford: Oxford University Press.Ganeri, Jonardon. 2017. “Classical Indian Philsophy.” In The Routledge Handbook of Philosophy of Memory. New York: Routledge.Ganeri, Jonardon. 2018. Attention, Not Self. Oxford: Oxford University.Ganeri, Jonardon (ed.). 2019. Indian Philosophy: A Reader. Routledge.Ganguly, Swati. 1994. Treatise on groups of elements: The Abhidharma-dhātukāya-pādaśāstra: English translation of Hsüan-tsang`s Chinese version. Delhi: Eastern Book Linkers.Gangopadhyaya, Mrinalkanti (Tr.). 1982. Nyāya: Gautama’s Nyāya-sūtra with Vātsyāyana’s Commentary. Calcutta: Indian Studies.Garfield, Jay L. 2006. The conventional status of reflexive awareness: what’s at stake in a Tibetan Debate’. Philosophy East and West 56: 201–228.Garfield, Jay L. 2015. Engaging Buddhism: Why it matters to philosophy. New York: OxfordUniversity Press.Garfield, Jay L. 2019. “Givenness and Primal Confusion” In Wilfrid Sellars and Buddhist Philosophy.’ Edited by Jay Garfield. New York: Routledge. pp. 113-129.Garfield, Jay L. 2022. Losing Ourselves: Learning to Live Without a Self. Princeton University Press.Gethin, Rupert. 2004. “He Who Sees Dhamma Sees Dhammas: Dhamma in Early Buddhism” Journal of Indian Philosophy 32: 513–542.Gethin, Rupert. 2011. ‘On Some Definitions of Mindfulness.’ Contemporary Buddhism 12(1).Gethin, Rupert. 2015. “Buddhist conceptualizations of mindfulness.” In K. W. Brown, J. D. Creswell, & R. M. Ryan (Eds.) Handbook of mindfulness: Theory, research, and practice. The Guilford Press.Griffiths, Paul. J. 1992. “Memory in Classical Indian Yogācāra”. In In the Mirror of Memory edited by Janet Gyatso. Albany: SUNY Press.Gombrich, Richard F. 2009. What the Buddha Thought. London: Equinox.Gyatso, J. (Ed.). 1992. In the mirror of memory: Reflections on mindfulness and remembrance inIndian and Tibetan Buddhism. Albany: SUNY Press.Gudmunsen, Chris. 1997. Wittgenstein and Buddhism. Macmillan.Halbfass, Wilhelm. 1992. On being and what there is: classical Vaiśeṣika and the history of Indian ontology. Albany: State University of New York Press.Hamilton, Sue. 1996. Identity and Experience. The Constitution of the Human Being Accordingto Early Buddhism. London: Luzac Oriental.Hamilton, Sue. 2000. Early Buddhism: a New Approach: the I of the beholder. Richmond,Surrey: Curzon.Hanner, Oren. 2016. Moral Agency under the No-Self Premise: A Comparative Study of Vasubandhu and Derek Parfit. PhD dissertation, University of Hamburg.Hattori, Masaaki. 1968. Dignāga, On Perception, being the Pratyakṣapariccheda of Dignāga`s Pramāṇasamuccaya from the Sanskrit fragments and the Tibetan Versions. Cambridge, Mass.: Harvard University Press.Heim, M. 2014. The Forerunner of All Things: Buddhaghosa on Mind, Intention, and Agency. New York: Oxford University Press.Hegel, W.F.H. 2006. Lectures on the Philosophy of Religion. One-Volume Edition, The Lectures of 1827. Edited by Peter C. Hodgson. Oxford University Press.Hume, David. 1888. Treatise of Human Nature. L. A. Selby-Bigge, ed. Oxford: University Press.Hume, David. 2005. Enquiry Concerning Human Understanding. Oxford University Press.Huntington Jr., C.W. 1989. The Emptiness of Emptiness. University of Hawai’i.Husserl, Edmund. 1964. The Phenomenology of Internal Time-Consciousness. Martin Heidegger (ed.), James S. Churchill (trans.). Bloomington & London: Indiana University Press.Husserl, Edmund. 1991. On the Phenomenology of the Consciousness of Internal Time (1893–1 917). Translated by John Barnett Brough, In Husserliana: Edmund Husserl – Collected Works (HUCO, volume 4). Dordrecht: Kluwer Academic Publishers.Husserl, Edmund. 2001. Logical Investigations Volume 1. Translated by J. N. Findlay from the Second German edition of Logische Untersuchungen with a new Preface by Michael Dummett and edited with a new Introduction by Dermot Moran. Routledge.Ichimura, Shohei (Tr.). 2016. The Canonical Book of the Buddha’s Lenghty Discourses. Volume II. (Taishō Volume 1, Number 1). BDK English Tripiṭaka Series.Immerman, D. 2018. “Kumārila and Knows-Knows.” Philosophy East and West Vol. 68, No. 2Jaini, Padmanabh J. 2001. “Smṛti in the Abhidharma Literature and the Development of Buddhist Accounts of Memory of the Past.” In Collected Papers on Buddhist Studies. Delhi: Motilal Banarsidass.James, Simon. 2018. “Madhyamaka, Metaphysical Realism and the Possibility of an Ancestral World.” Philosophy East and West., Volume 68 (4).James, William. 1981. The Principles of Psychology. Harvard University Press.Jha, Ganganatha. 1937. The Tattvasaṅgraha of Śāntarakṣita with the Commentary of Kamalaśīla. Translated into English. Volume 1. GOS, Gaekwad’s Oriental Series 80–83. Baroda: Oriental Institute.Jha, Ganganatha. (Tr.). 1999. The Nyāya-sūtras of Gautama.Vols 1-4. Delhi: Motilal Banarsidass.Jinpa, Thupten (Tr.). 2021. Illuminating the Intent: An Exposition of Candrakīrti’s “Entering the Middle Way.” Library of Tibetan Classics 19. Somerville MA: Wisdom Publications.Johnston, Mark. 1997. ‘Human Concerns without Superlative Selves’, in J. Dancy (ed.), Reading Parfit. Oxford: Blackwell Publishers.Jonas, Hans. 2001. The Gnostic Religion. Boston: Beacon Press.Kahn, Charles H. 1979. The art and thought of Heraclitus: An edition of the fragments with translation and commentary. Cambridge University Press.Kalupahana, David. 1975. Causality: The Central Philosophy of Buddhism. Honolulu: The University Press of Hawaii.Kalupahana, David. 1995. Ethics in Early Buddhism. University of Hawaii Press.Kataoka, K. 2003 “The Mīmāṃsā definition of pramāṇa as a source of new information.” Journal of Indian Philosophy. 31Kapstein, Matthew. 2001. Reason’s Traces: Identity and Interpretation in and Indian andTibetan Thought. Boston: Wisdom.Karunadasa, Y. 2010. The Theravada Abhidhamma. Its Inquiry into the Nature of ConditionedReality. Centre of Buddhist Studies, The University of Hong Kong.Katsura, Shoryu. 1984. “Dharmakīrti’s Theory of Truth.” Journal of Indian Philosophy 12.nfKeating, Malcolm. 2020. “Knows-Knows in Mīmāṃsā: Pārthasārathi and Kumārila on svataḥ prāmāṇya.” Philosophy East and West. Project MUSE, doi:10.1353/pew.0.0209.Kellner, Birgit. 2010. “Self-awareness (Svasaṃvedana) in Dignāga’s Pramāṇasamuccaya andvṛtti: a close reading.” Journal of Indian Philosophy 38: 203–231.Kellner, Birgit, McClintock, Sarah. 2014. “Changing Frames in Buddhist Thought: The Concept of Ākāra in Abhidharma and in Buddhist Epistemological Analysis.” Journal of Indian Philosophy 42: 275–295.Kellner, Birgit.. 2017. “Proving Idealism in Indian Buddhist Philosophy: Vasubandhuand Dharmakīrti” In The Oxford Handbook of Indian Philosophy Edited by Jonardon Ganeri. http://www.oxfordhandbooks.com/view/10.1093/ oxfordhb/9780199314621.001.0001/oxfordhb-9780199314621-e-18.Klaus, K. 1992. ‘On the Meaning of the Root smṛ in Vedic Literature.’ Wiener Zeitschrift für die Kunde Sudasiens und Archiv für Indische Philosophie 36: 77–86.Klein, Peter D. 2008. “Contemporary Responses to Agrippa’s Trilemma.” In The Oxford Handbook of Skepticism. Edited by John Greco. Oxford University Press.Klein, Stanley B. 2013. Making the Case that Episodic Recollection Is Attributable to Operations Occurring at Retrieval Rather than to Content Stored in a Dedicated Subsystem of Long-Term Memory. Frontiers in Behavioral Neuroscience, 7. doi:10.3389/fnbeh.2013.00003.Klein, Stanley B. 2015. What Memory Is. WIREs Cogn. Sci., 6: 1–38. doi:10.1002/wcs.1333.Klein, Stanley B. 2016. “Autonoetic consciousness: Reconsidering the role of episodic memory in future-oriented self-projection.” The Quarterly Journal of Experimental Psychology, 69:2.Kritzer, Robert. 1999. Rebirth and Causation in the Yogācāra Abhidharma. Wiener Studien zur Tibetologie und Buddhismuskunde 44. Wien: Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien.Kritzer, Robert. 2003a. “General Introduction,” Journal of the International Association of Buddhist Studies 26, no.Kritzer, Robert. 2003b. “Sautrāntika in the Abhidharmakośabhāṣya,” Journal of the International Association of Buddhist Studies 26, no. 2.Kuan, Tse-fu. 2012 “Cognitive operations in Buddhist meditation: interface with Western psychology.” Contemporary Buddhism: An Interdisciplinary Journal, 13:1.Kuznetsova, Irina, Ganeri, Jonardon, and Ram-Prasad, Chakravarthi eds. 2012. Hinduand Buddhist Ideas in Dialogue: Self and No-Self. Surrey: Ashgate.La Vallee Poussin, Louis de. 1931-1932. “Notes sur Moment ou Ksana des Bouddhistes” In Rocznik Orientalistyczny v.8. Warsaw.La Vallee Poussin, Louis de. 1937. “Documents d’Abhidharma: La controverse du temps. Les deux, les quatre, les trois vérités” In Mélanges Chinois et Bouddhiques v.5. Institut Belge des Hautes Etudes Chinoises.La Vallee Poussin, Louis de. 1971 [1923–1931]. L’Abhidharmakos ́a de Vasubandhu. New edition. Mélanges chinois et bouddhiques 16. Bruxelles: Institut Belge des Hautes Études Chinoises.La Vallee Poussin, Louis de. (Tr.), Pruden, Leo (Tr.). 1991. Abhidharmakośabhāṣyam of Vasubandhu. Vol.1-4. Berkeley, Calif.: Asian Humanities Press.La Vallee Poussin, Louis de. (Tr.), Sangpo, Lodrö (Tr). 2012. Abhidharmakośa-Bhāṣya of Vasubandhu: the treasury of the Abhidharma and its (Auto) commentary. With a new introduction by Bhikkhu KL Dhammajoti. Delhi: Motilal Banarsidass Publishers.Lakoff, George, and Johnson, Mark. 1999. Philosophy in the Flesh: The Embodied Mind and Its Challenge to Western Thought. New York: Basic BooksLarson, Gerald James. 1998 [1969]. Classical Sāṃkhya: An Interpretation of its History and Meaning. Delhi: Motilal Banarsidass.Lasic, Horst, Li, Xuezhu, and MacDonald, Anne (Eds.). 2022. Candrakīrti’s Madhyamakāvatārabhāṣya: Chapters 1 to 5. Critically and diplomatically edited by Horst Lasic, Xuezhu Li & Anne MacDonald on the basis of preparatory work by Helmut Krasser. Austrian Academy of Sciences Press, China Tibetology Research Center.Lewis-Williams, David. 2004. The Mind in the Cave: Consciousness and the Origins of Art. Thames & Hudson.Li, Jingjing. 2016. “Buddhist Phenomenology and the Problem of Essence.” Comparative Philosophy Volume 7, No. 1.Li, Xuezhu. 2015. “Madhyamakāvatāra-kārikā Chapter 6.” Journal of Indian Philosophy 43Lin, Chen-kuo (林鎮國). 2006. “Lomgshu Huizhenglun yu jichuzhuyi zhishilun de pipan” (龍樹 《迴諍論》與基礎主義知識論的批判) [Nāgārjuna`s Critique of Foundationalist Epistemology]. 政治大學哲學學報 ; 16期.Lin, Chen-kuo (林鎮國). 2013. “Chenna ‘Guansuo yuanlun’ de renshi duixiang: cong Zhendi yu Xuanzang yiben tanqi” (陳那「觀所緣論」的認識對象：從真諦與玄奘譯本談起) [Cognitive Object in Diṅnāga’s Ālambanaparīkṣā: discussion of differences in Paramārtha’s and Xuanzang’s translations]. In Kongxing yu fangfa: kua wenhua fojiao zhexue shisilun (空性與方法: 跨 文化佛教哲學十四論) [Emptiness and Methods: Explorations in Cross-Cultural Buddhist Philsophy]. Taipei: Chengchi University Press (政大出版社).Lin, Chen-kuo. 2016. “Svalakṣaṇa (Particular) and Sāmānyalakṣaṇa (Universal) in Abhidharma and Chinese Yogācāra Buddhism.” In Text, History, and Philosophy: Abhidharma across Buddhist Scholastic Traditions. Leiden: Brill. 375–395.Lin, Chen-kuo. 2018. “How to Attain Enlightenment Through Cognition of Particulars and Universals? Huizhao on Svalakṣaṇa and Sāmānyalakṣaṇa.” In Dao Companion to Chinese Buddhist Philosophy. Dordrecht, The Netherlands: Springer Nature. 245–262.Lin, Chen-kuo. 2020. “Vasubandhu’s Theory of Memory: A Reading Based on the Chinese Commentaries” In Buddhist Philosophy of Consciousness: Tradition and Dialogue. Edited by Mark Siderits, Ching Keng & John Spackman. Brill.Lin, Qian. 2015. Mind in Dispute: The Section on Mind in Harivarman’s *Tattvasiddhi. Universityof Washington PhD dissertation.Loftus, Elizabeth. 2003. “Our Changeable Memories: Legal and Practical Implications,” Nature Reviews Neuroscience 4: 231–234.Locke, John. 1997. An Essay Concerning Human Understanding. Edited by Roger Woolhouse. Penguin Books.Lopez, Donald. (ed.) 1993. Buddhist Hermeneutics. Motilal Banarsidass.Long, A. A. 2015. Greek Models of Mind and Self. Harvard University Press.Lusthaus, Dan. 2002. Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch`eng Wei-shih Lun. Routledge.Lusthaus, Dan. 2020. “What is ‘New’ in Xuanzang’s New Translation Style?” In From Chang`an to Nālandā: the life and legacy of the Chinese Buddhist monk Xuanzang (602?-664): proceedings of the First International Conference on Xuanzang and Silk Road culture. Edited by Shi Ciguang, Chen Jinhua, Ji Yun and Shi Xingding. Singapore: World Scholastic Publishers.Martin, C.B. and Deutscher, Max. 1966. “Remembering”, Philosophical Review, 75(2).Martin, Raymond, and Barresi, John (Ed.). 2002. Personal Identity. Wiley-Blackwell.MacKenzie, M. 2008. “Self-Awareness without a Self: Buddhism and the Reflexivity of Awareness.” Asian Philosophy, 18(3).Matilal, Bimal Krishna. 1990. Logic, language, and reality: Indian philosophy and contemporary issues. Delhi: Motilal Banarsidass.Maung, Tin (Tr.), Rhys Davids (Ed.). 1920. The Expositor (Atthasālinī): Buddaghosa`s Commentary on the Dhammasangaṇī, the First Book of the Abhidhamma Piṭaka Vol. I. Pali Text Society Translation Series No. 8, London.McNamara, Patrick. 1996. “Bergson’s ‘‘Matter and Memory’’ and Modern Selectionist Theories of Memory.” Brain and Cognition 30.McTaggart, John Ellis. 1908. “The Unreality of Time.” Mind 17 (68): 457-474.Medhidhammaporn Phra. 1996. Sartre`s Existentialism and Early Buddhism: A Comparative Study of Selflessness Theories. Bangkok: Buddhadhamma Foundation.Metzinger, T. 2003. Being no one. Cambridge: MIT Press.Metzinger, T. 2009. The Ego Tunnel: The Science of the Mind and the Myth of the Self. New York: Basic.Mills, Ethan. 2018. Three Pillars of Skepticism in Classical India: Nāgārjuna, Jayarāśi, and Śrī Harṣa. Lexington Books.Moran, Dermot. 2015. “Dissecting Mental Experiences: Husserl’s Phenomenological Reflections on the Erlebnis in Ideas.” In Investigaciones Fenomenológicas, vol. Monográfico 5.Murdoch, Iris. 2014. The Sovereignty of Good. Routledge.Nietzsche, Friedrich. 1968. The Will to Power. Translated by Walter Kaufmann and R.J. Hollingdale, edited by Walter Kaufmann. Vintage Books.Nietzsche, Friedrich. 2007. Human, All Too Human. Cambridge University Press.Nyanaponika. 1973 [1954]. The heart of Buddhist meditation: A handbook of mental trainingbased on the Buddha’s way of mindfulness. New York, NY: Samuel Weiser.Nandalal Sinha, Mahamahopadhyaya Satisa Chandra Vidyabhusana. 1990 [1930]. The Nyaya Sutras of Gotama. In The sacred books of the Hindus. Motilal Banarsidass.Ñāṇamoli, Bhikkhu (Tr.). 1995: The Middle Length Discourses of the Buddha: A Translation ofthe Majjhima Nikāya. Bhikku Bodhi (ed.), Boston: Wisdom Publications.O’Callaghan, John. 2017. “Thomas Aquinas.” In The Routledge Handbook of Philosophy of Memory. Routledge.Okazaki, Yasuhiro. 2019. “The Realities and Verbal Behaviors in the Quyin jiashe lun” Journal of Indian and Buddhist Studies Vol. 67, No. 3.Olivelle, Patrick. 1996. “Dharmaskandhāḥ and Brahmasaṃsthaḥ: A Study of Chāndogya Upaniṣad 2.23.1” Journal of the American Oriental Society 116 (2), p. 214n42.Olivelle, Patrick. 1998. The Early Upaniṣads: An Annotated Text and Translation. New York: Oxford University Press.Palmer, John. 2009. Parmenides and Presocratic Philosophy. Oxford University Press.Park, Changhwan. 2007. The Sautrāntika Theory of Seeds (bīja) Revisited: With Special Referenceto the Ideological Continuity between Vasubandhu`s Theory of Seeds and its Śrīlāta/Dārṣṭāntika Precedents. PhD dissertation, University of California, Berkeley.Perler, Dominik (Ed.). 2015. The Faculties: A History. New York: Oxford University Press.Perrett, Roy W. (ed.). 2001. Epistemology. (Indian Philosophy: A Collection of Readings: Vol.1).Routledge.Perrett, Roy W. 2016. An Introduction to Indian Philosophy. Cambridge: CambridgeUniversity Press.Perry, John. 2008. Personal Identity. Berkeley: University of California Press.Phillips, Stephen H. 2012. Epistemology in Classical India: The Knowledge Sources of the Nyāya School. London: Routledge.Piatigorsky, Alexander. 1984. The Buddhist Philosophy of Thought. Curzon Press.Plato. 1997. Complete Works. Edited by John M. Cooper and D. S. Hutchinson (Editor). Hackett Publishing Co.Popper, Karl. 2002. The Logic of Scientific Discovery. Routledge.Potter, Karl H (ed.). 1978. The Encyclopedia of Indian Philosophies, Volume 2 Indian Metaphysicsand Epistemology: The Tradition of Nyaya-Vaisesika up to Gangesa. Princeton University Press.Prasad, Shankar Hari. 2017 “Time (Buddhism).” In Buddhism and Jainism. Edited by K.T.S Sarao, Jeffery D. Long. Dordrecht: Springer Netherlands.Proudfoot Michael, and Lacey, A.R (Eds.). 2010. The Routledge Dictionary of Philosophy. 4th ed. Routledge.Proust, M. 2002. In search of lost time: finding time again (I. Patterson, Trans). London:Penguin Classics.Przybyslawski, Artur. 2021. “Remarks on the term tshad ma’i skyes bu and the notion of novelty of valid cognition in the bKa’ brgyud tradition.” Revue d’Etudes Tibétaines, no. 61.Rhys Davids, T.W. 1881. Buddhist Suttas. Clarendon Press.Rhys Davids, C. A. F. (Tr.) 1900. A Buddhist Manual of Psychological Ethics (Buddhist Psychology) of the Fourth Century B.C.: Being a Translation, Now Made for the First Time, from the Original Pali, of the First Book in the Abhidhamma-Pitaka, Entitled Dhamma- Sangani (Compendium of States or Phenomena). Royal Asiatic Society.Robins, Sarah K. 2016. “Representing the Past: Memory Traces and the Causal Theory of Memory.” Philosophical Studies, 173(11). doi:10.1007/s11098-016-0647-xRobins, Sarah K. 2017. “Memory Traces.” In The Routledge Handbook of Philosophy of Memory, edited by Bernecker, Sven and Kourken, Michaelian. London: Routledge.Rodemeyer, Lanei. 2006. Intersubjective Temporality: It’ s About Time. In: Phaenomenologica vol. 176, Dordrecht: Springer.Ronkin, N. 2005. Early buddhist metaphysics: The making of a philosophical tradition. (Oxford Centre for Buddhist Studies Monograph Series). London and New York: Routledge- Curzon.Rovelli, Carlo. 2018. The Order of Time. Riverside Books.Russell, Bertrand. 1921. Analysis of Mind. G. Allen & Unwin.Sastri, N. Aiyaswami (Tr.) 1978. Satyasiddhiśāstra of Harivarman Volume 2. Baroda: Oriental Institute, Maharaja Sayajirao University.Schacter, Daniel L. 2001. The Seven Sins of Memory: How the Mind Forgets and Remembers. Houghton Mifflin Harcourt.Scharfstein, Ben-Ami. 1998. A comparative history of world philosophy: from the Upanishads to Kant, Albany: State University of New York Press.Sellars, Wilfried. 1991 [1963]. Science, Perception and Reality. Routledge & Kegan Paul Ltd; London, and The Humanities Press: New York.Sextus Empiricus. 2000. Outlines of Pyrrhonism. Edited by Julia Annas, and Jonathan Barnes. Cambridge University Press.Sharf, Robert H. 2014b. “Mindfulness and Mindlessness in Early Chan.” Philosophy East & West64, no. 4: 933–964.Sharf, Robert H. 2015. Is mindfulness Buddhist? (and why it matters). Transcultural Psychiatry,52(4), 470–484.Sharf, Robert H. 2016. “Is Yogācāra Phenomenology? Some Evidence from the Cheng weishi lun.” Journal of Indian Philosophy 44, no. 4: 777–807.Sharf, Robert H. 2018. “Knowing Blue: Early Buddhist Accounts of Non-Conceptual Sense” Philosophy East and West, Volume 68, Number 3.Sharf, Robert H. 2021. “The Looping Structure of Buddhist Thought (Or How Chan Buddhism Resolves the Quantum Measurement Problem).” In Journal of the American Academy of Religion, Vol. 89, No. 3, pp. 1039–1073 doi:10.1093/jaarel/lfab029Shoemaker, Sydney. 1969. “Time without change.” Journal of Philosophy 66 (12).Shohin, V. K. (Tr.). 2001. Nyāya-sūtra. Nyāya-bhāṣya. Moscow: Vostochnaya lieteratura (In Russian).Shulman, D., and Stroumsa, G. G. 1999. Dream Cultures: Explorations in the Comparative History of Dreaming. New York, NY: Oxford University Press.Siderits, Mark, Thompson, Evan, and Zahavi Dan, eds. 2010. Self, No Self: Perspectives from Analytical, Phenomenological, and Indian Traditions. Oxford: Oxford University Press.Siderits, Mark, Keng, Ching, and Spackman, John (eds.) 2020. Buddhist Philosophy of Consciousness: Tradition and Dialogue. Brill.Sorabji, Richard. 1972. Aristotle on Memory. Brown University Press.Stanley, Ward, Lawrence M., and Enns, James T. 2004. Sensation and Perception. Wiley.Stcherbatsky, T. 1923. The Central Conception of Buddhism. London: Royal Asiatic Society.Strawson, P. F. 1959. Individuals: An Essay in Descriptive Metaphysics. London: Methuen.Stoltz, Jonathan. 2021. Illuminating the Mind: an introduction to Buddhist epistemology. New York: Oxford University Press.Śāntideva. 1995. The Bodhicaryāvatāra. Translated with Introduction and Notes by Kate Crosby and Andrew Skilton, with a General Introduction by Paul Williams. Oxford University Press.Taber, John. 2005. A Hindu Critique of Buddhist Epistemology: The ‘Determination of Perception’ Chapter of Kumarila Bhatta’s Slokavarttika – Translation and Commenatry. New York: Routledge Curzon.Tachikawa, Musashi. 1971. “A Sixth-century Manual of Indian Logic,” Journal of Indian Philosophy 1.Tertullian. 1950. Apologetical Works; Minucius Felix: Octavius. Translated by R. Arbesma, E.J. Daly, and E.A. Quain. In The Fathers of the Church: A New Translation (Patristic series) Volume 10. The Catholic University of America Press.Teske, R. 2001. “Augustine’s philosophy of memory”. In E. Stump & N. Kretzmann (Eds.), The Cambridge Companion to Augustine. Cambridge University Press.Textor, Mark. 2017. Brentano`s Mind. Oxford University Press.Thompson, E. 2010. “Self-no-self? Memory and reflexive awareness.” In Mark Siderits, EvanThompson, and Dan Zahavi, eds., Self, no self? Perspectives from analytical, phenomenological, and Indian traditions. Oxford: Oxford University Press.Timalsina, Sthaneshwar. 2014. Consciousness in Indian Philosophy: the Advaita Doctrine of ‘Awareness Only.’ Routledge.Titlin, Lev (Tr.). 2021. Abhidharmakośa. Book IX. Pudgalaviniścaya. With Yaśomitra’s commentary Sphuṭārthā-Abhidharmakośa-vyākhyā. Moscow: Buddadharma. (In Russian).Tsukamoto, Keishō. 2004. The Cycle of the Formation of the Schismatic Doctrines. Berkeley: Numata Center for Buddhist Translation and Research.Tucci, Giuseppe. 1929. Pre-Diṇnāga Buddhist Texts on Logic from Chinese Sources. Baroda: Oriental Institute.Tucker, A. 2018 “Memory: Irreducible, Basic, and Primary Source of Knowledge.” Rev.Phil.Psych. 9.Tulving, E. 1972. “Episodic and semantic memory.” In E. Tulving & W. Donaldson, Organization of memory. Academic Press.Tulving, E. 1983. Elements of Episodic Memory. Oxford: Clarendon Press.Tulving, E. 1985. Memory and Consciousness. Canadian Psychology, 26 (1): 1–12.Tulving, E. 1993. What Is Episodic Memory? Current Directions in Psychological Science,2: 67–70.Tulving, E. 2005. “Episodic Memory and Autonoesis: Uniquely Human?” In The MissingLink in Cognition: Origins of Self-reflective Consciousness, ed. Herbert S. Terraceand Janet Metcalfe, Oxford: Oxford University Press: 3–56.Varela, F. J., Thompson, E., & Rosch, E. (1991). The embodied mind: Cognitive scienceand human experience. Cambridge, MA: MIT Press.von Rosspatt, Alexander. 1995. The Buddhist Doctrine of Momentariness. A Survey of the Origins and Early Phase of this Doctrine up to Vasubandhu. (Alt- und Neu-Indische Studien 47). Stuttgart: Steiner.Waldron, William S. 2002. “Buddhist Steps to an Ecology of Mind: Thinking About‘Thoughts Without a Thinker,’” Eastern Buddhist 34 (2002): 1–52.Walshe, Maurice. 1995. The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya. Boston: Wisdom Publications.Warder, A. K. 2004 [1970]. Indian Buddhism. Delhi: Motilal Banarsidass.Wayman, Alex. 1992. “Buddhist Terms for Recollection and Other Types of Memory.” In J. Gyatso (Ed.) In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism. New York: SUNY Press.Westerhoff, Jan. 2007. "The Madhyamaka Concept of Svabhāva: Ontological and Cognitive Aspects". Asian Philosophy. 17: 17–45Westerhoff, Jan. 2009. Nagarjuna`s Madhyamaka. Oxford: Oxford University Press.Westerhoff, Jan. 2010. The Dispeller of Disputes: Nagarjuna`s Vigrahavyāvartanī. Oxford: Oxford University Press.Westerhoff, Jan. 2014. “Nāgārjuna on Emptiness: A Comprehensive Critique of Foundationalism.” In The Oxford Handbook of Indian Philosophy Edited by Jonardon Ganeri. Oxford University Press.Willemen, Charles. 2006. The Essence of Scholasticism; Abhidharmahṛdaya; T 1550. Revised ed. Delhi: Motilal Banarsidass.Willemen, Charles, Bart Dessein, and Collett Cox. 1998. Sarvāstivāda Buddhist Scholasticism. Leiden: Brill.Williams, Michael. Problems of Knowledge. Oxford: Oxford University Press, 2001Williams, Paul. 1981. “On the Abhidharma Ontology,” Journal of Indian Philosophy Vol.9, No. 3, 1981, pp. 227-257.Williams, Paul., with Tribe, Anthony. 2000. Buddhist Thought: A Complete Introduction to the Indian Tradition. New York: Routledge.Winkler, R. 2006. “Husserl and Bergson on Time and Consciousness.” In: Tymieniecka, AT. (eds) Logos of Phenomenology and Phenomenology of the Logos. Book Three. Analecta Husserliana, vol 90. Springer, Dordrecht.Wittgenstein, Ludwig. 2009. Philosophical Investigations. Translated by G. E. M. Anscombe,P. M. S. Hacker and Joachim Schulte. Revised fourth edition by P. M. S. Hacker and Joachim Schulte. Blackwell Publishing.Yao, Zhihua. 2005. The Buddhist Theory of Self-Cognition. London and New York: Routledge.Yao, Zhihua. 2020. Nonexistent Objects in Buddhist Philosophy: On Knowing What There Is Not. Bloomsbury Academic.Yin Shun (印順). 1950. 中觀今論 (Modern Discussion of Mādhyamaka). Taipei. (台北): Zhengwen xushe (正聞學社)Yin Shun (印順). 1968. 說一切有部為主論書與論師之硏究 (A Study of the Śāstras and Ācāryas of the Sarvāstivāda and Other Schools). Taipei. Baoen xiaozhu (報恩小築)Zahavi D. 2003. Husserl’s Phenomenology. Stanford, CA: Stanford university Press. zh_TW
