ジャータカの物語に加えて、R・C・アモーレは、ブッダ自らが超自然的な能力を現している『Book of the Discipline, IV』、『Mahavagga』の第1章について詳しく説明した。アモーレは、イエス自身が仏教の教えに影響されていて、仏教の要素がキリスト教の発展にも影響を与えたと考えている[24]。
ローマのヒッポリュトスやサラミスのエピファニオス（英語版）といった、3世紀初期から4世紀にかけてのキリスト教著述家が、あるスキュティアヌスについて書いている。彼は50年ごろにインドを訪れ、『doctrine of the Two Principles』を持ち帰った。彼の門人テレビントゥスは自分をブッダであると述べ(「彼は自身をブッダと呼んだ」エルサレムのキュリロス)、ユダヤ属州で有名になり、インドとの交流から得た本をもって使徒とともに改宗したという。彼の本と知識はマニにも引き継がれていて、マニ教の基礎になったと同じ著者は述べている[67]。
シリアのグノーシス主義神学者バルダイサンが、3世紀にローマ帝国セウェルス朝の皇帝ヘリオガバルスを訪問する途上、シリアにいたインドの聖人の宣教団との交流について書き残している。彼の説明はポルピュリオス(De abstin., iv, 17 [5])とストバイオス(Eccles., iii, 56, 141)が引用している。
ロシアの戦争特派員だったニコラス・ノートヴィッチ（英語版）は、1887年にインドとチベットを訪れた。ラダックのヘミスにあるチベット仏教の寺院で彼は『聖イッサ伝 人の子の最も秀れしもの』を学んだと主張した。彼の話は『聖イッサ伝』の翻訳とともに1894年に『La vie inconnue de Jesus Christ』として出版された。本書は後に英語、スペイン語、ドイツ語、イタリア語に翻訳された。『聖イッサ伝 人の子の最も秀れしもの』は噂によると東方で聖イッサとして知られていてノトヴィッチがイエスだと考えた人物の旅を詳述している。最初にノートヴィッチを疑って後に、ラーマクリシュナの弟子スワミ・アベダナンダはチベットへ旅し、彼の主張を調査して、文書の翻訳を助け、彼の考えを擁護するようになった[82]。ノートヴィッチの著作は即座に論争を引き起こした。ドイツの東洋学者マックス・ミュラーがノートヴィッチが訪れたと主張するヘミスの寺院と文通し、アーチボールド・ダグラスは実際にその寺院を訪れた。二人ともノートヴィッチが(ましてやイエスが)そこを訪れたという証拠を見つけられなかったため、彼らはノートヴィッチの主張を否定した。ヘミスの共同体の首領はノートヴィッチが嘘つきだと非難する書類に署名した[83]。
こういったつじつまの合わないことがあるにもかかわらず、ニューエイジやスピリチュアリズムの著述家はノートヴィッチの主張を取り入れて自分の著作に組み込んだ。例えば、神智学系のカルト普遍勝利教会（英語版）の教祖エリザベス・クレア・プロフェット（英語版）は、終生『聖イッサ伝』が本物と信じ、『The Lost Years of Jesus: Documentary Evidence of Jesus' 17-Year Journey to the East』で、仏教の文書がイエスがインド、ネパール、ラダック、チベットを旅した証拠を提供すると力説した[84]。『聖イッサ伝』12章には女性を宇宙の母と讃え、男性たちに女性を尊重するよう促す文章があり、女性蔑視的なキリスト教に不満を抱いていたエリザベス・クレア・プロフェットにとって、キリスト教の神髄を示すものだった[85]。
^Rudolf Seydel, The Gospel of Jesus in relation to the Buddha Legend
^Rudolf Seydel (1897), The Buddha Legend and the Life of Jesus
^History of Religions, 1918, E. Washburn Hopkins, Professor of Sanskrit and comparative Philology, p 552,556
^Tweed, Thomas (2000). The American Encounter With Buddhism, 1844-1912: Victorian Culture and the Limits of Dissent. University of North Carolina Press. p. 280. ISBN0807849065
^Zacharias P. Thundy (1992), Buddha and Christ, Nativity stories from the Indian traditions
^Archelaus (Bishop of Cascar in Mesopotamia, d. about 278), Acta Disputationis cum Manete Haeresiarcha. Originally written in Syriac, and so far belonging to the Oriental Christian Sources (Comp. Jerome, de Vir. Ill. 72), but extant only in a Latin translation, which seems to have been made from the Greek, edited by Zacagni (Rome, 1698), and Routh (in Reliquiae Sacrae, vol. V. 3-206)
^Eng. transl. in Clark's Ante-Nicene Library (vol. XX. 272-419) [Am. ed. vol. VI. p. 173 sq.]
^Andre Grabar mentions Buddhist iconography of the birth of the Buddha as a possible source for the Christian depiction of the birth of Jesus Christ. Andre Grabar, p129
^Hinduism and Buddhism, An Historical Sketch, Vol 3, 1921
^ abMaguire, Jack (2001). Essential Buddhism. Simon and Schuster. pp. 159–160. ISBN0671041886
^Hinduism and Buddhism, An Historical Sketch, Vol 3. Charles Eliot
20 of 22: Egypt was a most religious country, but it does not appear that asceticism, celibacy or meditation formed part of its older religious life, and their appearance in Hellenistic times may be due to a wave of Asiatic
influence starting originally from India. [1]
^Will Durant, The Story of Civilization, Part I: Our Oriental Heritage (New York: Simon and Schuster, 1963), 422
^Will Durant, The Story of Civilization, Part I: Our Oriental Heritage (New York: Simon and Schuster, 1963), 479.
^"The Silk Road city of Marv (Grk. Margiana), situated in the eastern part of the Parthian Empire, became a major Buddhist center" Foltz, "Religions of the Silk Road", p47
^1. Will Durant, The Story of Civilization: Our Oriental Heritage, Part One (New York: Simon and Schuster, 1935), vol. 1, p. 449.
^Latourette, Kenneth Scott (1975). A History of Christianity p. 274
^Bentley, Jerry H. (1993). Old World Encounters. Cross-cultural contacts and exchanges in pre-modern times. Oxford University Press. ISBN0-19-507639-7
^Iqbal Singh, S. Radhakrishnan, Arvind Sharma, (2004-06-24) エラー: 日付が正しく記入されていません。（説明）). The Buddhism Omnibus: Comprising Gautama Buddha, The Dhammapada, and The Philosophy of Religion. USA: Oxford University Press. ISBN0195668987
^ Charles Eliot (1921, reprint 1990), Hinduism and Buddhism: An Historical Sketch vol 1. Richmond: Curzon Press. ISBN 0700706798. p 431 fn 4.
^Elledge CD. Life After Death in Early Judaism. Mohr Siebeck Tilbringen 2006 ISBN 316148875X pp122-125
^
Cyril of Jerusalem, Sixth Catechetical Lecture Chapter 22-24
"22. There was in Egypt one Scythianus, a Saracen by birth, having nothing in common either with Judaism or with Christianity. This man, who dwelt at Alexandria and imitated the life of Aristotle, composed four books, one called a Gospel which had not the acts of Christ, but the mere name only, and one other called the book of Chapters, and a third of Mysteries, and a fourth, which they circulate now, the Treasure. This man had a disciple, Terebinthus by name. But when Scythianus purposed to come into Judaea, and make havoc of the land, the Lord smote him with a deadly disease, and stayed the pestilence.
23. But Terebinthus, his disciple in this wicked error, inherited his money and books and heresy, and came to Palestine, and becoming known and condemned in Judaea he resolved to pass into Persia: but lest he should be recognised there also by his name he changed it and called himself Buddas. However, he found adversaries there also in the priests of Mithras: and being confuted in the discussion of many arguments and controversies, and at last hard pressed, he took refuge with a certain widow. Then having gone up on the housetop, and summoned the daemons of the air, whom the Manichees to this day invoke over their abominable ceremony of the fig, he was smitten of God, and cast down from the housetop, and expired: and so the second beast was cut off.
24. The books, however, which were the records of his impiety, remained; and both these and his money the widow inherited. And having neither kinsman nor any other friend, she determined to buy with the money a boy named Cubricus: him she adopted and educated as a son in the learning of the Persians, and thus sharpened an evil weapon against mankind. So Cubricus, the vile slave, grew up in the midst of philosophers, and on the death of the widow inherited both the books and the money. Then, lest the name of slavery might be a reproach, instead of Cubricus he called himself Manes, which in the language of the Persians signifies discourse. For as he thought himself something of a disputant, he surnamed himself Manes, as it were an excellent master of discourse. But though he contrived for himself an honourable title according to the language of the Persians, yet the providence of God caused him to become a self-accuser even against his will, that through thinking to honour himself in Persia, he might proclaim himself among the Greeks by name a maniac." Catholic Encyclopedia (Public Domain, quoted in [2])
^イェルサリムの総主教キリル全書 (Public Domain, quoted in [3], 73/274)
^Gruber, Elmar and Kersten, Holger. (1995). The Original Jesus. Shaftesbury: Element Books
^The Nag Hammadi library in English p7 Marvin W. Meyer, James McConkey Robinson - 1977 "Thus the history of Gnosticism, as documented in the Nag Hammadi library, takes up about where the history of the Essenes, as documented by the Dead Sea Scrolls, breaks off. Later Jewish mystical traditions, traced especially by Gershom .."
^Pagels, Elaine (1979, repr. 1989 エラー: 日付が正しく記入されていません。（説明）). The Gnostic Gospels. New York: Random House
^Hidden Gospels:How the Search for Jesus Lost Its Way Oxford University Press, 2002 Publishers description "This incisive critique thoroughly and convincingly debunks the claims that recently discovered texts such as the Gospel of Thomas, the Gospel of Mary, and even the Dead Sea Scrolls undermine the historical validity of the New Testament. Jenkins places the recent controversies surrounding the hidden gospels in a broad historical context and argues that, far from being revolutionary, such attempts to find an alternative Christianity date back at least to the Enlightenment."
^Jenkins, Philip. How Gnostic Jesus Became the Christ of Scholars. "He attributes this bias to both a postmodern search for meaning and a lay audience hungry for religious truth, while noting that only new interpretations advance academic careers and attract media attention"
^Prophet, Elizabeth Clare (1987). The Lost Years of Jesus: Documentary Evidence of Jesus' 17-Year Journey to the East. Livingston, Montana: Summit University Press. p. 468. ISBN0-916766-87-X
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