A Christian Response to "Jesus the Bodhisattva"

Abstract

Nevertheless, I would like to make few critical observations here. First, I wonder what would have happened had Keel compared the Christian doctrine of the Trinity with the Buddhist theory of trikaya, that is, the Dharmakaya, the Sambhogakaya, and the Nirmanakaya. In view of the fact that the doctrine of the Trinity forms the basis of the traditional Christology, this approach would have been more fruitful and significant. Second, I wonder whether Keel has not exaggerated when he points out that Christianity is also religion of enlightenment. The prophetic tradition of Christianity as religion of revelation should, in my view, not be underestimated. I also believe it to be very natural that the truth, the Logos, can be manifested in different ways, namely, in the form of enlightenment as well as revelation or that of the path of wisdom as well as the path of faith. Third, while I fully sympathize with the view that regards as a bodhisattva who identifies himself with the suffering sentient beings, I find it difficult to follow Keel when he seems to suggest that there are levels among bodhisattvas. Such expressions as Jesus is the greatest bodhisattva that has ever appeared in human history or [Jesus] is the one who embodies most concretely and decisively the power that makes bodhisattvas create the impression that is bodhisattva superior to all others. From the Buddhist perspective, however, all bodhisattvas-Avalokitesvara, Manjusri, Ksitigarbha, Samantabhadra, etc.-are manifestations of the truth, each appearing in response to the diverse needs and capacities of sentient beings in different times and places. It may be the case that, for the person in need, certain bodhisattva can be seen as the foremost among various bodhisattvas; but there cannot be any essential difference in levels among them. To regard as anything but one among many is still not to be free of the discriminating mind.