Mirza Ghulam Ahmad said:
“Buddhist records also show that Gautama Buddha(as) had prophesied the coming of a second Buddha whom he named Metteyya. This prophecy is contained in Lagavati Sutta1, a Buddhist record to which reference is made on page 142 of Oldenberg’s book. It reads as follows:
‘He will be the leader of a band of disciples numbering hundreds of thousands, as I am now the leader of bands of disciples, numbering hundreds…’
It should be remembered that the Pali name ‘Metteyya’ is the same as ‘Mashiha’ in Hebrew…The future Metteyya prophesied by [the] Buddha(as) is none other than the Messiah himself. One strong evidence in support of this is that the Buddha(as) himself prophesied that the faith he had founded would not endure on earth for more than five hundred years, and that at the time of the decline of the faith and its teachings, theMetteyya would appear in this country to re-establish these moral teachings in the world. We find that Jesus(as) appeared 500 years after the Buddha(as) and, just as the Buddha(as) had foretold the time for the decline of his faith, Buddhism suffered deterioration and decadence. It was then that Jesus(as), having escaped from the cross, travelled to these areas where the Buddhists recognised him and treated him with great reverence…
It must be noted that the name Metteyya in Buddhist literature undoubtedly refers to the Messiah. On page 14 of the book Tibet, Tartary, Mongolia by H.T. Prinsep, it is written about the Metteyya Buddha, who in reality is the Messiah, that the first Christian missionaries, having heard and seen at first conditions obtaining in Tibet, came to the conclusion that in the ancient books of the Lamas there were to be found traces of the Christian religion. On the same page it is stated that there is no doubt about it that these earlier writers believed that some disciples of Jesus(as) were still alive when the Christian faith reached there. On page 171 it is stated that there is not the slightest doubt that at that time everybody was eagerly waiting for the great Saviour to appear.
Tacitus says that the Jews were not the lone holders of this belief, Buddhism too was responsible for laying the foundations of this expectation, inasmuch as it prophesied the coming of Metteyya. The author of the English work has moreover added a note to the effect that the books Pitakattayan and Attha-katha contain a clear prophecy about the advent of another Buddha who would appear a thousand years after Gautama or Shakya Muni.Gautama states that he is the twenty-fifth Buddha and that the Bagwa Metteyya is still to come; that is why after he has gone, one whose name will be Metteyya and who will be fair-skinned will come…This is why the followers of Buddhism had all along been waiting for the Messiah to appear in their country.
The Buddha(as), in his prophesy about the future Buddha, called him Bagwa Metteyya.Bagwa in Sanskrit means ‘white’. Jesus(as), being of Syrian origin, was Bagwa – of white complexion. The people of the land where this prophecy was made, i.e., Magadh, where Raja Griha was located, were dark-skinned and Gautama Buddha(as) himself was dark. Therefore, the Buddha(as) related to his followers two distinct signs of the future Buddha: first that he would be Bagwa – of white complexion, and secondly, he would be Metteyya– a traveller who would arrive from a foreign land…
We can never approve of the method adopted by European scholars who are so eager to prove one way or the other that the teachings of Buddhism had already reached Palestine by the time of the Messiah. It is most unfortunate that while the very name of Jesus(as) is to be found in the ancient books of Buddhism, these researchers adopt the devious course of trying to find traces of Buddhism in Palestine. Why do they not rather try to find the blessed footprints of Jesus(as) on the mountains of Nepal, Tibet and Kashmir?” Unquote
1. This seems to be a misprint in the original Urdu text. The correct name should be Cakkavatti Suttanta.
“Jesus in India” (SECTION 2: Evidence from books on Buddhism) by Mirza Ghulam Ahmad