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The Buddha, on the other hand, did not accept that these texts had any divine authority or value. [373] The Buddha also did not see the Brahmanical rites and practices as useful for spiritual advancement. For example, in the Udāna, the Buddha points out that ritual bathing does not lead to purity: only "truth and morality" lead to purity.
Illustrated Sinhalese covers and palm-leaf pages, depicting the events between the Bodhisattva's renunciation and the request by Brahmā Sahampati that he teach the Dharma after the Buddha's awakening Illustrated Lotus Sūtra from Korea; circa 1340, accordion-format book; gold and silver on indigo-dyed mulberry paper Folio from a manuscript of the Aṣṭasāhasrikā Prajñāpāramitā Sūtra ...
Bokin Kim, similarly, sees Christ as the Buddha Dharmakaya, and Jesus as similar to Gautama who was just a historical manifestation of the transhistorical Buddha. [28] In The Lotus & The Rose: A Conversation Between Tibetan Buddhism & Mystical Christianity, Lama Tsomo and Matthew Fox discuss the interconnections between Buddhism and Christianity.
Most scholars believe there is no historical evidence of any influence by Buddhism on Christianity. [verification needed] Leslie Houlden states that although modern parallels between the teachings of Jesus and Buddha have been drawn, these comparisons emerged after missionary contacts in the 19th century and there is no historically reliable evidence of contacts between Buddhism and Jesus. [28]
The Gospel of Buddha is an 1894 book by Paul Carus. It is modeled on the New Testament and tells the story of Buddha through parables. It was an important tool in introducing Buddhism to the west and is used as a teaching tool by some Asian sects. Carus believed that the modern world required a new Religion of Science.
Prebish, Charles S. (2008), "Cooking the Buddhist Books: The Implications of the New Dating of the Buddha for the History of Early Indian Buddhism" (PDF), Journal of Buddhist Ethics, 15: 1– 21, archived from the original on January 28, 2012; Samuel, Geoffrey (2010), The Origins of Yoga and Tantra.
The Prajñaptivādins held that the Buddha's teachings in the various piṭakas were nominal (Skt. prajñapti), conventional (Skt. saṃvṛti), and causal (Skt. hetuphala). [28] Therefore, all teachings were viewed by the Prajñaptivādins as being of provisional importance, since they cannot contain the ultimate truth. [ 29 ]
The Buddha says that the merits of teaching the sutra is immeasurable and that any place where it is being taught or copied is a holy place. [44] Chapter 22: Entrustment. The Buddha transmits the Lotus Sūtra to all bodhisattvas in his congregation and entrusts them with its safekeeping and its propagation far and wide.