鈴木 順子 (Suzuki, Junko). "破壊された魂の行方 : 鈴木大拙を読むシモーヌ・ヴェイユ(研究論文) (Apres la destruction de l'ame : Simone Weil, lectrice de Daisetz Suzuki)." フランス語フランス文学研究 (Études de langue et littérature françaises) 100 (2012): 239-53.
Other works include (Note annotations were written by Debra Jensen):
Little, J.P. (Janet Patricia). "Simone Weil and tantric buddhism." Cahiers Simone Weil 27.1 (2004): 47-60. Little looks at Simone Weil's encounter with Tantric Buddhism, primarily her response to Alexandra David Néel's Magic and Mystery in Tibet as well as Milarepa's thought found in the translation by J. Bacot in 1925, titled Milarépa, ses crimes, ses preuves, son nirvana. Little briefly describes how and when Weil came to these texts before focusing on Weil's comments on Tibetan deity practice specifically in relation to her notions of reading, decreation and necessity. Little also outlines Weil's thought on the Tibetan practice of chod, comparing it to the 'difficult' prayer found in Weil’s “La connaissance surnaturaelle”, where Weil asks to be stripped of all of her mental and physical capacities; a prayer that has both intrigued and horrified her readers. Little ends by commenting on Weil's fascination with Milarepa's attitude towards food, noting how well it fits with Weil's own preoccupation with it.
Lussy, Florence de. "To On: A Nameless Something Over which the Mind Stumbles." The Christian Platonism of Simone Weil. Eds. E. Jane Doering and Eric O. Springsted. Notre Dame, Indiana: University of Notre Dame Press, 2004. 115-32. De Lussy focuses here on Weil’s statement found in her notebooks that “In Plato, translate to on by the real”. De Lussy’s essay constitutes a carefully nuanced, in-depth consideration of exactly what Weil means by this statement. She traces the development of Weil’s thought in this understanding of ‘the real’ from her early writings at age seventeen, through her encounter with Zen Buddhism in the work of D.T. Suzuki to the more fully developed elaboration in her writing on Greek mathematics and philosophy. Central to the latter are Weil’s ideas of harmony and mystery, particularly her notion of convenable which De Lussy says, Weil somewhat redefines as “the concept of what is outside all concept” (p. 122).