This is probably the only book where I've managed to read more than a page of Derrida's writing. The first 24 pages are the transcript of a Q&A with Derrida. The rest is a commentary by Caputo. It sure does seem like there is some resonance here with Buddhism, which other have also noted. Anyway, try the following mapping:
Having stated these difficulties at the outset, let us attempt to see where Buddhism "starts." Descartes started with methodological doubt, and arrived at himself, at the thinking thing. Buddhism starts with the Four Noble Truths, which involve neither a self nor thinking, nor a thing. In the statement that life is suffering, the first of the Four Noble Truths, we already have the other two fundamental statements running through any form of Buddhism, be it Indian, Chinese or Japanese, that all is impermanent and that there is no self. The fundamentum inconcussum of Buddhism is unshakable, but, so to speak, unshakable the way an abyss is unshakable. You cannot "shake" what you cannot take hold of. The "foundation" here is bottomless. The only thing "foundational" about it is its absolute givenness. It is, so to speak, a foundation which envelopes us, not something on which we can reach the stability of a "stand".