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Preface and Acknowledgments 1. For one such perspective, see Peter Harvey, Introduction to Buddhism: Teachings, History and Practices, 2nd ed. (New York: Cambridge University Press, 2013), 4. By contrast, Paul Williams’ exposition of Mahāyāna follows the two-vehicle perspective. See Williams, Mahāyāna Buddhism: The Doctrinal Foundations, 2nd ed. (London: Routledge, 2009). 2. On the Rimé tradition, see Chapter 27 in Geoffrey Samuel, Civilized Shamans: Buddhism in Tibetan Societies (Washington, D.C.: Smithsonian Institution Press, 1993). 3. Perry Schmidt-Leukel, “Finding God in the Bodhicaryāvatāra: An Interim Report on as ‘Christian Commentary to the Bodhicaryāvatāra,’” Journal of Comparative Scripture, no. 6 (2015): 9–35. Introduction: The Bodhisattva Path and the Christ Path 1. I have sketched this development in S. Mark Heim, “Shifting Significance of Theologies of Religious Pluralism,” in Understanding Religious Pluralism: Perspectives from Religious Studies and Theology, ed. Peter C. Phan and Jonathan S. Ray (Eugene, Ore.: Pickwick Publications, 2014). A significant straw in this wind is the recent series of Christian commentaries on non-Christian sacred texts published by Eerdmans. In regard to Buddhism, see John P. Keenan and Linda Klepinger Keenan, I Am/No Self: A Christian Commentary on the Heart Sutra, Christian Commentaries on NonChristian Sacred Texts (Grand Rapids: Eerdmans, 2011); and Leo D. Lefebure and Peter Feldmeier, Path of Wisdom: A Christian Commentary of the Dhammapada, Christian Commentaries on Non-Christian Sacred Texts (Grand Rapids: Eerdmans, 2011). Perry Schmidt-Leukel’s anticipated commentary on the Bodhicaryāvatāra, the primary text considered in this work, will be a major contribution to this field. 2. For a survey of the way in which various Christian writers are approaching this challenge in relation to Buddhism, see Amos Yong, “On Doing Theology and Buddhology : A Spectrum of Christian Proposals,” Buddhist-Christian Studies, no. 31 (2011): 103–18. NOTES 272 Notes to pages 1–5 3. Quoted in Loren D. Lybarger, “How Far Is Too Far? Defining Self and Other in Religious Studies and Christian Missiology,” Journal of the American Academy of Religion 84, no. 1 (2016): 147. 4. Daniel P. Sheridan, Loving God: Kṛṣṇa and Christ: A Christian Commentary on the Nārada Sūtras, Christian Commentaries on Non-Christian Sacred Texts (Grand Rapids: Eerdmans, 2007), 8. 5. In the Christian case, such figures include those who were, in their own time or subsequently , viewed as stepping outside the tradition (e.g., Aquinas, whose views were initially resisted, or Origen, who was later deemed a heretic) and those who were explicit adherents of other traditions, such as Maimonides or Averroes. In the modern period, we can think of the influence in Christian theology of Martin Buber or Abraham Heschel. 6. Wendy Farley, “Duality and Non-Duality in Christian Practice Reflections on the Benefits of Buddhist-Christian Dialogue for Constructive Theology,” BuddhistChristian Studies, no. 31 (2011): 135–46. 7. The following examples use categories for learning in comparative theology outlined by Catherine Cornille in “Discipleship in Hindu-Christian Comparative Theology,” Theological Studies 77, no. 4 (2016): 869–85. 8. See for instance Francis X. Clooney, S.J., Hindu God, Christian God: Faith, Reason, and Argument in a World of Many Religions (New York: Oxford University Press, 1999). 9. Aloysius Pieris, Love Meets Wisdom: A Christian Experience of Buddhism, Faith Meets Faith (Maryknoll, N.Y.: Orbis Books, 1988). 10. See for instance Wendy Farley, Thirst of God: Contemplating God’s Love with Three Women Mystics (Louisville: Westminster John Knox Press, 2015). 11. John P. Keenan, The Meaning of Christ: A Mahayana Theology, Faith Meets Faith (Maryknoll, N.Y.: Orbis Books, 1989). 12. See the notable work of Ruben Habito, as in Ruben L. F. Habito, Healing Breath: Zen for Christians and Buddhists in a Wounded World, rev. and updated ed. (Boston: Wisdom Publications, 2006). 13. See Paul F. Knitter’s discussion of this in Without Buddha I Could Not Be a Christian (Oxford, U.K.: Oneworld, 2009), 194–95. 14. See for instance John B. Cobb and Christopher Ives, eds., Emptying God: A BuddhistJewish -Christian Conversation (Maryknoll, N.Y.: Orbis Books, 1990); and Roger Corless and Paul F. Knitter, Buddhist Emptiness and Christian Trinity: Essays and Explorations (New York: Paulist Press, 1990). 15. This is the focus of Cobb and Ives’s Emptying God. 16. John P. Keenan, Gospel of Mark: A Mahayana Reading, Faith Meets Faith (Maryknoll , N.Y.: Orbis Books, 1995); John P. Keenan, Emptied Christ of Philippians: Mahayana Meditations (Eugene, Ore.: Wipf and Stock, 2016). 17. Knitter, Without...


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