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Early depictions of Christ (left, Asia Minor, Roman period), and the Buddha (Greco-Buddhist art of Gandhara). Suggestions have been made that Buddhism may have influenced early Christianity. [1] Buddhist missionaries, sent by Emperor Ashoka of India to Sri Lanka, Syria, Egypt and Greece, may have helped prepare for the ethics of Christ.
Cassius Dio [20] and Plutarch [21] cite the same story. Historian Jerry H. Bentley (1993) notes "the possibility that Buddhism influenced the early development of Christianity" and that scholars "have drawn attention to many parallels concerning the births, lives, doctrines, and deaths of the Buddha and Jesus". [22]
A statue of Siddartha Gautama preaching. Since the arrival of Christian missionaries in India in the 1st century (traces of Christians in Kerala from 1st-century Saint Thomas Christians), followed by the arrival of Buddhism in Western Europe in the 4th and 5th centuries, similarities have been perceived between the practices of Buddhism and Christianity.
The story of Josaphat and Barlaam also occupies a great part of book xv of the Speculum Historiale (Mirror of History) by the 13th century French encyclopedist Vincent of Beauvais. One of the Marco Polo manuscripts notes the remarkable similarity between the tale of "Sakyamuni Burkham" (the name that Polo uses for the Buddha ) and St. Josaphat ...
Schmidt-Leukel, Perry (2019), Buddha Mind - Christ Mind. A Christian Commentary on the Bodhicaryāvatāra. A Christian Commentary on the Bodhicaryāvatāra. With a new translation by Ernst Steinkellner and Cynthia Peck-Kubaczek , Christian Commentaries on Non-Christian Sacred Texts, Peeters, ISBN 978-90-429-3848-9
The chief motif of this story, and the most distinctive feature of Buddhist myth, is the Buddha's renunciation: leaving his home and family for a spiritual quest. Alongside this central myth, the traditions contain large numbers of smaller stories, which are usually supposed to convey an ethical or Buddhist teaching.
Christ's changing form and appearance was identified as a "mystery", recalling Augustine's description of Christ's mystica passio. [7] The suffering, death, and resurrection of Jesus the Messiah was in appearance only, exemplary of the suffering and eventual deliverance of the human soul but of no salvific value in itself, although it ...
In the story, the Buddha gives a wordless sermon to his disciples by holding up a white flower. No one in the audience understands the Flower Sermon except Mahākāśyapa , who smiles. Within Zen, the Flower Sermon communicates the ineffable nature of tathātā (suchness) and Mahākāśyapa's smile signifies the direct transmission of wisdom ...