How much authority did the Buddha have? How much authority did Jesus have?
King Bimbisara, Gautama’s most distinguished patron, met a tragic end when his son Ajatasattu murdered him and took the throne. It was Gautama’s own cousin Devadatta, who was jealous and saw Bimbisara’s patronage as his greatest obstacle to success, who incited Ajatasattu to do the deed.[1] We are told that, as king, Ajatasattu eventually reformed his ways. After hearing Gautama talk about the Dharma, King Ajatasattu announced he would take refuge in the Buddha, after which he confessed to Gautama his shameful act.
Gautama replied, “[S]ince you have acknowledged the transgression and confessed it as is right, we will accept it. For he who acknowledges his transgression as such and confesses it for betterment in future, will grow in the noble discipline.”[2]
Yet as Jayarava Michael Attwood clarifies, Gautama was not forgiving Ajatasattu, for patricide is said to be “unpardonable” in Buddhism,[3] and, after the king left, Gautama told the other monks that the king was “wounded” and “done for.”[4] After all, says Attwood, “since Ajatasattu has not directly injured the Buddha, it would be illogical for the Buddha to say that he forgives Ajatasattu.” Instead, Gautama is merely accepting what Ajatasattu tells him, that he will strive to live henceforth as a changed man.
“Gautama is merely accepting what Ajatasattu tells him, that he will strive to live henceforth as a changed man.”
In this article, we will contrast the basis for authority that these founders claimed for their teaching. As we shall see, the Buddha’s authority lay in his insight as someone who had gained enlightenment, while the Christ’s authority lay in his status as the Son of God.
Authority to Forgive Sins
By contrast, Jesus forgave people, not only of particular acts, but seemingly of their sins collectively. Before healing a paralytic, Jesus told him, “Take heart, my son; your sins are forgiven” (Matthew 9:2, ESV). He shocked his dinner host when a notoriously sinful yet obviously repentant woman entered and began anointing Jesus’ feet. Again, Jesus’ reaction was to say, “Your sins are forgiven” (Luke 7:48, ESV).
Lest one think this is simply how rabbis interacted with repentant people, observe that both instances caused scandal. Onlookers said, “This man is blaspheming” (Matthew 9:3, ESV) and, “Who is this, who even forgives sins?” (Luke 7:49, ESV). And, in the first instance, Jesus decided to back up his ability to forgive sins with a miracle: “‘But that you may know that the Son of Man has authority on earth to forgive sins’—he then said to the paralytic— ‘Rise, pick up your bed and go home’” (Matthew 9:6, ESV).
Jesus was aware of the extremeness of this ability to forgive.
“‘But that you may know that the Son of Man has authority on earth to forgive sins’—he then said to the paralytic— ‘Rise, pick up your bed and go home.’”
Lamps Unto Ourselves?
The contrast as it relates to these founders’ level of authority is stark. It can be seen in the way they interacted with their opponents. Gautama argued on the basis of his insights, socratically challenging their opinions. Jesus rebuked his opponents for their unbelief and hypocrisy.[5] As Joseph O’Leary puts it, “Jesus speaks more as a prophet than as a master of spirituality.”[6] It can be seen in the way they interacted with their friends. “Be lamps unto yourselves,” said Gautama.[7] Jesus told his friends, “Whoever believes in me, though he die, yet shall he live” (John 11:25b, ESV).
The contrast is glaring in their final instructions. According to the Maha-paranibbana Sutta (1998g), the dying Gautama reassured his monks,
It may be, Ananda, that to some among you the thought will come: “Ended is the word of the Master; we have a Master no longer.” But it should not, Ananda, be so considered. For that which I have proclaimed and made known as the Dhamma and the Discipline, that shall be your Master when I am gone.[8]
Just before he breathed his last, Gautama told them, “Strive with earnestness!”[9] Note how exceedingly different from Gautama’s were Jesus’ final instructions before his ascension, as recorded in the Gospel of Matthew:
“All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matthew 28:18-20, ESV)
“All authority in heaven and on earth has been given to me.”
Just Who Did Jesus Think He Was?
There is a fundamentally different view each had of his own authority. The Buddha was the Buddha because he attained enlightenment, an attainment which he taught his disciples to strive for as well. There seems to have been effort on his part to discourage worship as if he were a god.[10] He was a way-shower, but he did not consider himself, as Jesus did, the Way (John 14:6). Perhaps the crowds were astonished at the great authority Jesus assumed when he taught (Matthew 7:28-29), but to speak with such authority was only appropriate in Jesus’ mind, and nothing overblown, because he believed himself to actually be God in the flesh.
In Putting Jesus in His Place,[11] Robert Bowman and Ed Komoszewski memorably outline Jesus’ view of himself with the acronym HANDS.
- Honors of God. Jesus claimed the honors of God, for example accepting worship as the Son of God (Matthew 14:24-33), recalling shared glory with his Father before creation (John 17:5), and claiming honor equal to that given his Father (John 5:23).
- Attributes of God: Jesus claimed the attributes of God, such as having all authority in heaven and earth (Matthew 28:18) and living pre-existently (Luke 13:34; John 8:58).
“Jesus claimed the attributes of God, such as having all authority in heaven and earth and living pre-existently.”
- Names of God: Jesus claimed the names of God, accepting such designations as “my Lord and my God” (John 20:28), and claiming, “I and the Father are one” (John 10:30), “before Abraham was, I am” (John 8:58), and, in answer to whether he was the Son of God, “I am, and you will see the Son of man . . . coming with the clouds of heaven” (Mark 14:62).
- Deeds of God. Jesus claimed the deeds of God, including the ability to forgive sins (Mark 2:7), save the world (John 3:17), judge the world (Matthew 16:27), speak with eternal authority (Mark 13:31), and send the Holy Spirit (Luke 24:49; John 15:26).
- Seat of God. Jesus claimed the seat of God: he would be “seated at the right hand of Power” (Mark 14:62) and “sit on his glorious throne” (Matthew 25:31).
How Does This Contrast Matter to Our Lives Today?
In each of these articles on Jesus and Buddha, we take a moment to ask how each issue relates to our desire to alleviate suffering. So, how does this contrast between Jesus’ and Gautama’s level of authority relate to this-worldly suffering, or, more specifically, as their authoritativeness would logically lead their disciples to combat this-worldly suffering?
Both believed they had much authority, and both were believed to have much authority by their disciples. Yet, according to their own criteria, Jesus’ authority was more authoritative. There is not the moral obligation to follow a way-shower that we find in following one who shows himself to be the ultimate authority. Gautama shows how one can, but Jesus shows both how one can and explains why one must. Gautama gave insightful precepts, and Jesus gave authoritative commands.
“Gautama gave insightful precepts, and Jesus gave authoritative commands.”
One thus has to ask if human evil, a cause of tremendous this-worldly suffering, is more able to be combatted through the teaching of insights or through the teaching of insights backed up by commands from an absolute authority. Our contrast is this: Gautama taught from cultivated insights, while Jesus commanded from absolute authority. Thus, insofar as human evil (and the resulting suffering) is more able to be combatted where the commands are more authoritative, then Jesus’ commands are more conducive to combatting evil and suffering.
[1] Robert E. Buswell and Donald S. Lopez, The Princeton Dictionary of Buddhism, 119.
[2] Jayarava Michael Attwood, “Did King Ajātasattu Confess to the Buddha, and Did The Buddha Forgive Him?” Journal of Buddhist Ethics, 15 (2008): 280.
[3] Jayarava Michael Attwood, “Did King Ajātasattu Confess to the Buddha, and Did The Buddha Forgive Him?” 291.
[4] Jayarava Michael Attwood, “Did King Ajātasattu Confess to the Buddha, and Did The Buddha Forgive Him?” 298.
[5] H. Hakamura, “Faith and Reason in Early Buddhism and Christianity,” Journal of Ecumenical Studies, 10:1 (1973): 37.
[6] Joseph S. O’Leary, “The Significance of John Keenan’s Mahayana Theology,” The Eastern Buddhist, 30:1 (1997): 122.
[7] Bonnie Thurston, “A Christian’s Appreciation of the Buddha,” Buddhist-Christian Studies, 19 (1999): 125.
[8] “Maha-Parinibbana Sutta: Last Days of the Buddha (DN 16).”
[9] “Maha-Parinibbana Sutta: Last Days of the Buddha (DN 16).”
[10] Hajime Nakamura, “Faith and Reason in Early Buddhism and Christianity,” Journal of Ecumenical Studies, 10:1 (1973): 33.
[11] Robert M. Bowman and Ed J. Komoszewski, Putting Jesus in His Place: The Case for the Deity of Christ (Grand Rapids: Kregel Publications, 2007), 23.
Excerpted from Daniel McCoy, Buddhism or Christianity: Which Is Better for the World (Moral Apologetics Press, 2021).
