When it comes to the comparative study of Buddhism and Christianity, many scholars, theologians, and religious practitioners recognize the similarities and differences between the doctrines of these two religions. For instance, an academic journal known as Buddhist-Christian Studies explores “comparative methodology and historical comparisons” as well as highlighting “thoughtful articles, conference reports, and book reviews” related to these two faith traditions. Because a great deal of literature in this comparative field already exists, the opportunity then presents itself to explore comparisons between Buddhism and Christianity on more specific levels. Such comparative reflections provide insights not only in and of themselves but also within their merit of deepening the discourse between the general study of the intersection of Buddhism and Christianity. Beyond any intellectual notions of religion, such an endeavor can also shed light on the possibility of an underlying universality between Buddhism and Christianity and potentially religions in general. For this reason, I want to consider one particular Christian philosopher, Søren Kierkegaard, and the sect of Buddhism that has evolved into what is known as Zen. A comparison of Kierkegaard’s philosophy and Zen Buddhism provides the opportunity for those already interested in Buddhist-Christian dialogue to consider two specific examples of philosophical approaches to these religions. This exploration not only further cements the assertion of their similarities that resources such as Buddhist-Christian Studies and interfaith leaders such as Ruben Habito have already established but hearkens to a broader supplication for a universal truth that unites these two religions (and religion in general), namely, the duty to love one’s neighbor. The comparison of Kierkegaard’s call for Christians to love their neighbor and Zen Buddhism’s doctrine of no-self illustrates how living a religious life can manifest a greater good on earth while also potentially helping to make the case for one particular universal truth.
In Zen Buddhism, monasticism serves as a significant indicator of the ideal way to live out Zen principles. According to philosopher T.P. Kasulis, one of the goals of the Zen monastic lifestyle is to transform one’s purpose into “no-purpose.” Adopting this approach to life is essential to embracing nonbeing. Nonbeing, or “that which is,” derives from the Taoist tradition in China. It is the opposite of Being and comes prior to it. As the “ultimate source of all things,” it contains everything which comes and is also nothing at all. In the Zen tradition, which adopted nonbeing from Taoism, nonbeing helps to provide the basis for embodying nothingness. When the Zen Buddhist, be it a monk or layperson, successfully embodies nothingness, the sense of nonbeing they possess allows them to eliminate distinctions between the self and others. When distinctions between people no longer exist, any intuition the individual possesses towards themselves, such as embodying self-love and self-care, becomes the same as the intuition to love and care for others.
In addition to nonbeing, the concept of “no-mind,” which relates to the patriarch Hui-neng’s doctrine of “no-thought,” embodies the doctrine of nothingness namely in spirit and consciousness. Ideally, therefore, the Zen Buddhist of no-mind could perceive the world beyond dualities, such as reality and unreality, or self and other. To clarify, this individual does not reject the perceived distinctions found in daily life but “does not cling to them” either. In the Zen tradition, the doctrine of no-mind positions the Zen Buddhist on the path toward enlightenment. While on this path, with the distinctions of self and other diminished, the Zen Buddhist will ideally proceed to treat others as if there is no difference between the self and others while also not clinging to ideals that come with expressing such compassion, such as certain ideals of social justice. (I should add here that the commitment to social justice varies amongst Zen Buddhists. I take the personal stance that social justice practices are an extension of love for the neighbor.)
A third doctrine that highlights the Zen emphasis on the elimination of the ego and its subsequent effect on community derives from the Mahayana tradition, from which Zen arises. In Mahayana Buddhism, the three marks of existence are dukkha (pain), anittya (impermanence), and anatta (no-self, no permanent soul). Anatta specifically informs a lack of ego in the Zen Buddhist. When the Zen Buddhist takes on this mindset, they understand that they do not exist as a person independent of other people. Additionally, another relevant Mahayana principle is sunyata. Sunyata signifies emptiness or the idea that nothing exists independently of anything else.
Altogether, non-being, no-mind, anatta, and sunyata all represent the essential nature of the bodhisattva, a major ideal and goal of the Mahayana and Zen Buddhist paths that distinguishes these practices from other forms of Buddhism. The bodhisattva is an individual who has the capability to actualize their buddha-nature and vows to help others obtain enlightenment. While a Zen Buddhist does not necessarily have to be a bodhisattva in order to live with compassion towards others, they experience a call, either way, to do so because of the doctrines of nonbeing, no-mind, anatta, and sunyata.
I now want to consider Kierkegaardian philosophy as a point of comparison to the Zen doctrines previously articulated. Consider Kierkegaard’s definition of equality. According to Kierkegaard, in regard to how the Christian ought to love “equality is…not to make distinctions, and eternal equality is absolutely not to make the slightest distinction….” In other words, Christian love brings equality to the table between the other and the self. It means that Christians should love others equally. Discriminating distinctions should not manifest between individuals, for the Christian witnesses a call to love all as their neighbors. Kierkegaard’s notion of equality possesses a similarity to the concept of sunyata. Just as equality for Kierkegaard means that distinctions should not manifest between individuals, sunyata emphasizes that the existence of anything or any person depends upon the existence of all other things and people and lacks distinctions. In this way, both call the individual to remove any conceptual distinctions between the self and others, which makes way for equal compassion and love.
In his book Works of Love, Kierkegaard describes the importance of self-love in relation to loving the neighbor. Self-love and love for the neighbor are interrelated because “if anyone…refuses to learn from Christianity how to love himself in the right way, he cannot love his neighbor either.” In other words, to love oneself the right way and to love the neighbor are the same. The duty for the individual to love themselves properly by removing distinctions between the self and others serves as another similarity between Kierkegaardian philosophy and the Zen principles related to egoless compassion and the nature of the bodhisattva previously described.
These comparisons between Zen Buddhism and Christianity, namely, their similar calls for neighborly love, help to make the case that there exist some underlying commonalities between the two that perhaps hint at an all-encompassing universal truth of the duty of neighborly love. More comparisons between other religions can help assert this claim more assuredly. As one example of this claim, however, this essay posits that religion, when practiced with selflessness and compassion, can be an effective catalyst for striving toward a greater good here on earth.
Selected Bibliography
Kasulis, T.P. Zen Action, Zen Person. Hawai’i: The University Press of Hawai’i, 1981.
Kierkegaard, Søren. Works of Love. New York: Harper Perennial, 2009.
Learn Religions. “Buddhism: Three Marks of Existence.” Accessed November 23, 2021.
https://www.learnreligions.com/the-marks-of-existence-449744
University of Hawai’i Press. “Buddhist Christian Studies.” Accessed November 23, 2021.
https://uhpress.hawaii.edu/title/bcs/#:~:text=Buddhist%2DChristian%20Studies%20is%20a,historical%20materials%20and%20contemporary%20experience.
Sankofa Virgo 
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