Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907580
Peter C. Phan
abstract: Taking a cue from Carilyn Chen's book about the Americanization of Taiwanese immigrant Buddhists, Getting Saved in America: Taiwanese Immigration and Religious Experience (2009), this essay narrates the process by which Vietnamese Catholics are "Americanized." Compared with the Taiwanese Buddhists, Vietnamese Catholics had the advantage of being members of a global Church, were from the beginning incorporated into the American Catholic Church, thereby enjoying the many benefits that this institutional incorporation brought with it, and were cared for pastorally by their own clergy. On the other hand, because of their obligation to strict adherence to the legal structures of the Catholic Church, Vietnamese American Catholics were not free to innovate institutionally as they saw fit, as were their Buddhist counterparts. The essay ends with observations on the Americanization of Vietnamese American Buddhists.
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Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907583
Duane R. Bidwell
abstract: Despite the maturing and formalizing of Buddhist-Christian studies as an academic discipline, its practical and pastoral implications are insufficiently addressed. Most of the practical literature to date addresses spiritual care, broadly conceived, within a narrow range of sources and theories. This scoping study identifies three primary resources offered to providers of spiritual care by scholars of Buddhist-Christian studies: an expanded theoretical base for assessment and interpretation, practices for caregiver formation and cultivation, and guidance for care with spiritually fluid people. Scholars of Buddhist-Christian studies could make at least four additional contributions to chaplaincy and spiritual care: a revised telos of care, attention to care as a site of spiritual practice, criteria for salutogenic spiritualities, and refined practices for interreligious and postcolonializing care. These potential contributions require the discipline to carefully consider methodological issues and broaden its range of sources.
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Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907584
Reviewed by: The Hidden "God": Toward a Christian Theology of Buddhism by Peter Baekelmans Leo D. Lefebure THE HIDDEN "GOD": TOWARD A CHRISTIAN THEOLOGY Of BUDDHISM. By Peter Baekelmans. Brooklyn, NY: Angelico Press, 2022. Peter Baekelmans is a Belgian Catholic priest and theologian, a member of the missionary Congregation of the Immaculate Heart of Mary, a longtime student of the Zen and Shingon traditions, a practitioner of Rinzai Zen and Shingon meditation, and a Shingon priest who has performed the esoteric fire ritual. He lived in Japan for many years and published one earlier book on Shingon Mysticism and another comparing Jesus and Kukai: A World of Non-Duality. He seeks to understand Buddhism in a way that will enhance his Catholic faith and practice by juxtaposing aspects of the Christian tradition with analogous features of Buddhist teaching and practice. For example, he compares the Apostle Paul's acknowledgment of the possibility of understanding God in creation to the Buddha's teaching of the Three Marks of Existence, and he sees an analogy between veneration of Mahavairocana Buddha and Christian worship of God. He likens Buddhist teaching on interconnection to Christian hope that God will be all in all, and he suggests a convergence between Theravada Buddhist practice in a world without god and Jesus' command to Mary Magdalene not to cling to him (Jn 20:17). Baekelmans is well aware of the profound diversity within Buddhism, the important differences between the Buddhist and Christian traditions, the long debate over the use of the word "god" with regard to Buddhism, as well as the diversity of Buddhist terms that have sometimes been translated into English as "god." He cites the work of Roger Jackson and John Makransky on Buddhist theology, and he suggests that Christians can acknowledge that Buddhists have a natural knowledge of God in the teaching of Shakyamuni and also analogies to revelation in Buddhist invocation of "other-power." Undeterred by the multiple challenges in this ambitious project, he surveys various Buddhist paths with regard to "god," with special attention to the Shingon tradition that he knows well. For newcomers to Buddhist-Christian studies, Baekelmans provides helpful summaries of many Buddhist terms, teachings, and practices, accompanied by careful Catholic reflections on points of contact and divergence. Acknowledging that Buddhist perspectives are very different from Catholic views of a Trinitarian God who creates the universe, Baekelmans employs a phenomenological method [End Page 281] to suggest that there are more similarities than one might expect, and he argues that there is an underlying analogy between the hiddenness of the Christian God and Buddhist Dharma as transcendent and immanent realities. He proposes similarities between Shakyamuni Buddha and Jesus Christ as the embodiment of the Dharma and the incarnation of God, respectively, and as healers who seek to relieve suffering. He concludes tha
{"title":"The Hidden \"God\": Toward a Christian Theology of Buddhism by Peter Baekelmans (review)","authors":"","doi":"10.1353/bcs.2023.a907584","DOIUrl":"https://doi.org/10.1353/bcs.2023.a907584","url":null,"abstract":"Reviewed by: The Hidden \"God\": Toward a Christian Theology of Buddhism by Peter Baekelmans Leo D. Lefebure THE HIDDEN \"GOD\": TOWARD A CHRISTIAN THEOLOGY Of BUDDHISM. By Peter Baekelmans. Brooklyn, NY: Angelico Press, 2022. Peter Baekelmans is a Belgian Catholic priest and theologian, a member of the missionary Congregation of the Immaculate Heart of Mary, a longtime student of the Zen and Shingon traditions, a practitioner of Rinzai Zen and Shingon meditation, and a Shingon priest who has performed the esoteric fire ritual. He lived in Japan for many years and published one earlier book on Shingon Mysticism and another comparing Jesus and Kukai: A World of Non-Duality. He seeks to understand Buddhism in a way that will enhance his Catholic faith and practice by juxtaposing aspects of the Christian tradition with analogous features of Buddhist teaching and practice. For example, he compares the Apostle Paul's acknowledgment of the possibility of understanding God in creation to the Buddha's teaching of the Three Marks of Existence, and he sees an analogy between veneration of Mahavairocana Buddha and Christian worship of God. He likens Buddhist teaching on interconnection to Christian hope that God will be all in all, and he suggests a convergence between Theravada Buddhist practice in a world without god and Jesus' command to Mary Magdalene not to cling to him (Jn 20:17). Baekelmans is well aware of the profound diversity within Buddhism, the important differences between the Buddhist and Christian traditions, the long debate over the use of the word \"god\" with regard to Buddhism, as well as the diversity of Buddhist terms that have sometimes been translated into English as \"god.\" He cites the work of Roger Jackson and John Makransky on Buddhist theology, and he suggests that Christians can acknowledge that Buddhists have a natural knowledge of God in the teaching of Shakyamuni and also analogies to revelation in Buddhist invocation of \"other-power.\" Undeterred by the multiple challenges in this ambitious project, he surveys various Buddhist paths with regard to \"god,\" with special attention to the Shingon tradition that he knows well. For newcomers to Buddhist-Christian studies, Baekelmans provides helpful summaries of many Buddhist terms, teachings, and practices, accompanied by careful Catholic reflections on points of contact and divergence. Acknowledging that Buddhist perspectives are very different from Catholic views of a Trinitarian God who creates the universe, Baekelmans employs a phenomenological method [End Page 281] to suggest that there are more similarities than one might expect, and he argues that there is an underlying analogy between the hiddenness of the Christian God and Buddhist Dharma as transcendent and immanent realities. He proposes similarities between Shakyamuni Buddha and Jesus Christ as the embodiment of the Dharma and the incarnation of God, respectively, and as healers who seek to relieve suffering. He concludes tha","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"67 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135798550","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907573
Jason Storbakken
abstract: This project began as an interreligious exercise during Lent, a Christian season of increased spiritual practice. What resulted, in part, is this work, a translation and commentary on the Dhammapada (included here: the introduction and translations of three chapters with chapter commentaries). Like the Sermon on the Mount to Christians and the Bhagavad Gita to Hindus, the Dhammapada is considered the heart of Buddhist teaching. Ultimately, this work is a secondary translation or popular interpretation, akin to Thomas Merton's translations of Chuang Tzu and Coleman Bark's translations of Rumi's poetry. And rather than a scholarly translation, this work is a spiritual and devotional interpretation. Among the choices I have made in this translation include gender-inclusive and affirming language, often opting for they/ them pronouns. In chapter intros, I have included resources, brief commentary, and cultural and academic notes that have helped to shape this translation. Such influencers of this translation include Ella Baker, Kendrick Lamar, Bessel van der Kolk, Lama Rod Owens, and others. The next choice I have made, instead of translating the words dukkha and samsara to sorrow/suffering and reincarnation , respectively, I have often translated these terms to harm cycles and generational suffering . My hope is that these terms capture the original meanings while also creating expansive language to hold possibilities for new understandings within Gautama Buddha's teaching. As the translator of this text, it is important to name my twenty-first-century context, influences, and identity as a person raised mostly in the Upper Midwest of the United States and who has lived in Brooklyn, New York, for the past twenty years. This translation is filtered through the lenses of my lived experience, education, social-familial position, economic status, ethnic-cultural and gender identity (as a cis male of Scandinavian-Hutterite descent, who is identified as white ), and multiple other influences. My sources include peace studies, trauma/resilience studies, liberation theology, and more than fifteen years of experience as a spiritual teacher and minister in the Anabaptist tradition (i.e., the historic peace church) of Christianity. It is through these lived experiences that this translation emerges. And, specifically, what has emerged, at least in part, is a trauma aware, liberationist interpretation of the Dhammapada.
这个项目开始于四旬斋期间的跨宗教活动，四旬斋是基督教增加精神实践的季节。其结果，部分是这部作品的翻译和注释佛法(包括在这里:介绍和翻译的三章与章节注释)。就像基督徒的《登山宝训》和印度教徒的《薄伽梵歌》一样，《佛法》被认为是佛教教义的核心。最终，这部作品是一个二次翻译或流行的解释，类似于托马斯·默顿对庄子的翻译和科尔曼·巴克对鲁米诗歌的翻译。而不是一个学术翻译，这是一个精神和虔诚的解释。我在这个翻译中所做的选择包括性别包容和肯定的语言，经常选择他们/他们的代词。在章节介绍中，我包含了有助于塑造这一翻译的资源，简短的评论以及文化和学术笔记。这种翻译的影响包括Ella Baker, Kendrick Lamar, Bessel van der Kolk, Lama Rod Owens等人。我所做的下一个选择，不是将dukkha和samsara分别翻译为悲伤/痛苦和轮回，而是经常将这些术语翻译为伤害循环和世代痛苦。我的希望是，这些术语捕捉了原始的含义，同时也创造了扩展的语言，以容纳乔达摩佛陀教义中新的理解的可能性。作为本文的译者，重要的是要说出我21世纪的背景、影响和身份，因为我主要在美国中西部北部长大，过去20年一直住在纽约布鲁克林。这个翻译是通过我的生活经历、教育、社会家庭地位、经济地位、种族文化和性别认同(作为斯堪的纳维亚-赫特人后裔的顺式男性，他被认为是白人)以及其他多种影响的镜头过滤出来的。我的资料来源包括和平研究、创伤/恢复力研究、解放神学，以及在基督教再洗礼派传统(即历史上的和平教会)担任精神导师和牧师超过15年的经验。正是通过这些生活经历，这部翻译才得以出现。具体来说，至少在某种程度上，已经出现的是一种意识到创伤的、对佛法的解放主义解释。
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Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907582
Carolyn Chen
abstract: This article reflects Carolyn Chen's remarks at the Buddhist-Christian Studies panel on her book, Getting Saved in America: Taiwanese Immigration and Religious Conversion (Princeton, 2008) at the 2022 American Academy of Religion Annual Meeting in Denver, Colorado. The article embeds the book's study of Taiwanese immigrant conversions to evangelical Christianity and Buddhism within larger patterns of migration, religious community, and ethnic formation in American history.
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Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907569
Nicholas Alan Worssam
abstract: This essay explores the parallels in the life and teaching of the Korean Zen master Pojo Chinul (1158–1210) and the Franciscan saint and theologian Bonaventure of Bagnoregio (ca. 1217–1274). Living during the same thirteenth century but on opposite sides of the world, both men committed their lives to reforming the religious life and to attaining the experience of awakening in their respective traditions. To this end, both encouraged the study of their foundational texts, together with the earnest practice of meditation and contemplation. Both commented on the issues of a kataphatic and apophatic approach to ultimate reality, finding in the latter a fuller description (by non-description!) of the goal of the spiritual life. Controlling thoughts and developing intuitive wisdom were practices that united the two men, aiming to establish a constant awareness of the numinous moment by moment. In this way, they rejoiced in the freedom from fear bestowed by awakening to a clear vision of things as they really are in the unity of the infinite yet intimate being that undergirds all things. Ultimately, they seem to part company in the practice of devotion, with Bonaventure pointing to the love of the crucified Jesus, and yet even here, the remembrance of the name of the Buddha or the Christ was valued by both as an authentic path to the journey's goal.
本文探讨了韩国禅师Pojo Chinul(1158-1210)和方济会圣人兼神学家Bonaventure of Bagnoregio(约1217-1274)在生活和教学上的相似之处。生活在同一个13世纪，但在世界的两端，两人都致力于改革宗教生活，并在各自的传统中获得觉醒的体验。为此目的，他们都鼓励学习他们的基础文本，同时认真练习冥想和沉思。两者都评论了最终现实的kataphatic和apophatic方法的问题，在后者中发现了对精神生活目标的更全面的描述(通过非描述!)控制思想和发展直觉智慧是将两人结合在一起的实践，目的是建立一种每时每刻对神圣的持续意识。通过这种方式，他们为从恐惧中解脱出来而欢欣鼓舞，因为他们清醒地认识到事物的真实面目，即在支撑万物的无限而亲密的存在的统一中。最终，他们似乎在虔诚的实践中分道扬镳，博纳旺蒂尔指出了被钉在十字架上的耶稣的爱，但即使在这里，对佛陀或基督的名字的记忆也被两者视为通往旅程目标的真实途径。
{"title":"The Journey of The Mind: Zen Meditation and Contemplative Prayer in the Korean Buddhist and Franciscan Traditions; with Special Reference to \"Secrets on Cultivating the Mind\" (修心訣 수심결, su shim gyol ) by Pojo Chinul (知訥, 1158–1210) and \"The Journey of the Mind into God\" ( itinerarium mentis in deum ) by Bonaventure of Bagnoregio (1217–1274)","authors":"Nicholas Alan Worssam","doi":"10.1353/bcs.2023.a907569","DOIUrl":"https://doi.org/10.1353/bcs.2023.a907569","url":null,"abstract":"abstract: This essay explores the parallels in the life and teaching of the Korean Zen master Pojo Chinul (1158–1210) and the Franciscan saint and theologian Bonaventure of Bagnoregio (ca. 1217–1274). Living during the same thirteenth century but on opposite sides of the world, both men committed their lives to reforming the religious life and to attaining the experience of awakening in their respective traditions. To this end, both encouraged the study of their foundational texts, together with the earnest practice of meditation and contemplation. Both commented on the issues of a kataphatic and apophatic approach to ultimate reality, finding in the latter a fuller description (by non-description!) of the goal of the spiritual life. Controlling thoughts and developing intuitive wisdom were practices that united the two men, aiming to establish a constant awareness of the numinous moment by moment. In this way, they rejoiced in the freedom from fear bestowed by awakening to a clear vision of things as they really are in the unity of the infinite yet intimate being that undergirds all things. Ultimately, they seem to part company in the practice of devotion, with Bonaventure pointing to the love of the crucified Jesus, and yet even here, the remembrance of the name of the Buddha or the Christ was valued by both as an authentic path to the journey's goal.","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135798290","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907589
Sandra Costen Kunz
Balancing Depth and Breadth in Our Conversations:Denver 2022 SBCS Annual Meeting Sandra Costen Kunz In 2020 and 2021, due to the corona virus pandemic, the Society for Buddhist-Christian Studies (SBCS) held its annual board meeting, members meeting, and paper sessions online. This year, in 2022, we were delighted to meet face-to-face again on November 18–19 in conjunction with the annual meeting of the American Academy of Religion (AAR). Because we are an AAR "related scholarly organization," all of our events were scheduled through, and publicized by, AAR's staff. President Mark Unno not only presided at the board's table but also graciously ran a video conference, primarily to accommodate board and committee members who were outside the United States or dealing with travel-prohibiting health issues. The 2020 and 2021 fully online governance meetings, led by then-president Leo Lefebure, had been well organized, well run, highly effective, and a lot of fun. But as I watched the attentive eyes around the table this year and listened to the laughter, empathetic sighs, and plans for follow-up conversations, it seemed to me that meeting in person, in some ways, more powerfully supports the society's aim to foster in-depth Buddhist-Christian dialogue and comparative studies. Mark, then vice president, had organized the 2020 and 2021 online paper sessions carefully for online audiences. We were thrilled that these beautifully crafted and moderated presentations drew audiences that were amazingly broad in terms of both size and diversity. Planned as emergency extensions of the society's efforts to create, through our blog and Facebook page, safe online spaces for Buddhist-Christian dialogue and comparative studies, these sessions drew an international audience whose breadth astounded us! Conversations that had begun in these sessions could not, however, be quickly continued over a meal or coffee. In some ways, they did not appear to me to spark the same depth of ongoing conversation that the SBCS has prompted in our four decades of face-to-face meetings. As the board continues to discuss how to balance our desires for both depth and breadth of conversation among our board, our members, and nonmembers who attend our events, we sincerely welcome the wisdom of members and other readers. You can submit suggestions to: https://www.society-buddhist-christian-studies.org/contact. [End Page 263] board of governors meeting President's Opening Remarks Calling this year's board meeting to order a little past 9 a.m., Mark Unno said that he sensed that his father, Taitetsu Unno, "is with us, encouraging and congratulating the society on how far we've come in the past forty years." He recalled his father's participation in the Cobb–Abe dialogues and the network that evolved into the SBCS, and that these initial conversations were often highly theological—and testy—and often involved a translator. Mark is convinced, however, that this early debate was a necessary foun
在我们的对话中平衡深度和广度:丹佛2022年SBCS年会桑德拉·科斯滕·昆兹在2020年和2021年，由于冠状病毒大流行，佛教-基督教研究协会(SBCS)举行了年度董事会会议、成员会议和在线论文会议。今年，也就是2022年11月18日至19日，我们很高兴在美国宗教学会(AAR)年会期间再次面对面会面。因为我们是一个AAR“相关的学术组织”，我们所有的活动都是由AAR的员工安排和宣传的。马克·昂诺主席不仅主持了董事会的会议，而且慷慨地主持了一次视频会议，主要是为了接待在美国境外或处理禁止旅行的健康问题的董事会和委员会成员。2020年和2021年，由时任主席利奥·勒弗尔主持的两届全面在线治理会议组织有序、运行良好、效率高、充满乐趣。但今年，当我看着桌子周围专注的目光，听着笑声、同情的叹息声和后续对话的计划时，在我看来，面对面的会议，在某种程度上，更有力地支持了该协会促进佛教与基督教深入对话和比较研究的目标。时任副总裁的马克为在线观众精心组织了2020年和2021年的在线论文会议。我们很激动，这些精心制作和主持的演讲吸引了观众，无论是规模还是多样性都令人惊讶地广泛。本计划透过我们的部落格与脸书网页，为佛教与基督教的对话与比较研究创造安全的线上空间，作为本会努力的紧急延伸，这些会议吸引了众多国际听众，其广度令我们震惊!然而，在这些会议中开始的谈话不能在吃饭或喝咖啡时迅速继续下去。在某些方面，在我看来，它们并没有像SBCS在我们40年的面对面会晤中所激发的那样，引发持续深入的对话。随着董事会继续讨论如何平衡我们对董事会、会员和参加我们活动的非会员之间对话的深度和广度的渴望，我们真诚地欢迎会员和其他读者的智慧。您可以向https://www.society-buddhist-christian-studies.org/contact提交建议。理事会会议主席开幕词今年的理事会在上午9点多一点召开，Mark Unno说他感觉到他的父亲，Taitetsu Unno，“和我们在一起，鼓励和祝贺社会在过去的40年里取得了多大的进步。”他回忆起他父亲参与的柯布-阿伯对话，以及后来演变成SBCS的网络，这些最初的对话通常是高度神学化的，而且经常涉及翻译。然而，Mark相信，早期的辩论是发展一个更强大的相互学习社区的必要基础。他描述了社会塑造协作学习的两种重要方式:我们正在为拥有不同传统的人们提供一种跨宗教交往的模式。2. 虽然我们通过AAR会议、期刊和在线资源对学者和普通观众产生了影响，但作为董事会成员，我们最大的影响是相互影响!此外，任何持久价值的影响都将通过我们的深度对话和相互学习来体现。马克解释说，我们将从欧洲网络的在线报告开始，然后是日本协会的报告，然后是财务主管和秘书的报告，这两份报告都将在网上公布。来自欧洲的国际顾问报告，代表欧洲佛教基督教研究网络的Elizabeth Harris解释说，自20世纪90年代成立以来，其主要工作是每隔一年召开一次会议并发表论文。EOS Verlag现在发表了她和Perry Schmidt-Leukel在2020年会议上编辑的论文，题为“有远见的方法:Lynn A. de Silva和佛教与基督教相遇的前景”。2022年的会议题为“欧洲佛教和基督教的作用”，其论文目前正在编辑中……
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Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907577
Mirja Dorothee Lange
abstract: The first Christian missionaries arrived in Japan in the middle of the sixteenth century. They missionized quite a number of Japanese people but also angered many through their disrespectful behavior and destruction of temples and shrines. Less than 100 years later, Japan closed its borders, persecuted Christians, and banned Christianity in total. The reasons for this drastic step weren't solely political but also theological. Theological arguments concerning theism, eschatology, ethics, and theology of religion are found in official edicts, in "disputes" between Christian missionaries and Buddhist scholars, as well as in theological treatise. One of the reoccurring arguments against Christianity includes the description of the arrogant behavior of the missionaries. According to the documents, they displayed an attitude of knowing everything concerning the world next to the ignorant Buddhists. This exclusivist mindset wasn't compatible with the order of Japan and the three teachings. In the eyes of the authorities, this doctrine secured peace and ensured domestic stability. Especially the Japanese and former Christian Fabian Fucan, as well as the Buddhist monk Suzuki Shōsan, adduce various Buddhist, Confucian, and Daoist teachings against the charge of ignorance. Conversely, Fucan's writing, as well as the edicts, records of religious "disputes," and other treatises, include the accusation that Christianity does not contain any new doctrine advancing the local one. Moreover, it is stated that Christian salvation exclusivism suggests a powerless God, and the missionaries were described as hypocrites and liars, as they did not keep their commandments.
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Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907579
Eric M. Nyberg
abstract: Numerous authors have compared Process thought as articulated by Alfred North Whitehead and Mahayana Buddhist philosophy, owing to the fact that each of these systems is rooted in the notion that relational action, rather than substance, is meta-physically fundamental and that human life is to be understood as fundamentally experiential. However, despite the fact that the foundational philosophical tenets of Mahayana Buddhism are built on axioms established and rooted in early Buddhism, relatively little has been written comparing Process thought with the philosophy of early Buddhism. In this essay, I first offer a brief comparison and discussion of the foundational metaphysical principles of these systems. The purpose of this essay is to extend the dialogue between Process thought and early Buddhism, highlighting both areas of convergence and points of departure. The first task is to establish how key terms in each system may be understood in terms of the other and to point out ways in which these systems converge around questions of ontology, agency, and the nature of the self. I will then discuss the epistemologies that underwrite these meta-physical commitments. Finally, I will conclude with a brief comparison of the role of aesthetics in human experience and the soteriological project within these two schools of thought.
许多作者将怀特黑德(Alfred North Whitehead)所阐述的过程思想与大乘佛教哲学进行了比较，因为这两个体系都根植于这样一种观念，即关系行为，而不是物质，是元物理的基础，人类生活应该从根本上被理解为经验。然而，尽管大乘佛教的基本哲学教义是建立在早期佛教建立和扎根的公理之上的，但是比较过程思想和早期佛教哲学的文献却相对较少。在本文中，我首先对这些系统的基本形而上学原理进行了简要的比较和讨论。这篇文章的目的是扩展过程思想和早期佛教之间的对话，突出两个领域的收敛和出发点。第一个任务是建立如何用其他系统来理解每个系统中的关键术语，并指出这些系统如何围绕本体论、代理和自我本质的问题汇聚在一起。然后我将讨论支撑这些超物理行为的认识论。最后，我将简要比较美学在人类经验中的作用和这两种思想流派的救赎计划。
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