Many Buddhists have experienced persecution because of their faith including unwarranted arrest, imprisonment, beating, torture, or execution. It also may refer to the confiscation or destruction of property, or the incitement of hatred towards Buddhists.
In 224 CE Zoroastrianism was made the official religion of Persia, and other religions were not tolerated, thus halting the spread of Buddhism westwards. In the 3rd century the Sassanids overran the Bactrian region, overthrowing Kushan rule, were persecuted[clarification needed] with many of their stupas fired. Although strong supporters of Zoroastrianism, the Sassanids tolerated Buddhism and allowed the construction of more Buddhist monasteries. It was during their rule that the Lokottaravada followers erected the two Buddha statues at Bamiyan.
During the second half of the third century, the Zoroastrian high priest Kirder dominated the religious policy of the state. He ordered the destruction of several Buddhist monasteries in Afghanistan, since the amalgam of Buddhism and Zoroastrianism manifested in the form of a "Buddha-Mazda" deity appeared to him as heresy. Buddhism quickly recovered after his death.
The first persecution of Buddhists in India took place in the 2nd century BC by King Pushyamitra Shunga. A non-contemporary Buddhist text states that Pushyamitra cruelly persecuted Buddhists. While some scholars believe he did persecute Buddhists based on the Buddhist accounts, others consider them biased because of him not patronising them. Many other scholars have expressed skepticism about the Buddhist claims. Étienne Lamotte points out that the Buddhist legends are not consistent about the location of Pushyamitra's anti-Buddhist campaign and his death: "To judge from the documents, Pushyamitra must be acquitted through lack of proof." Agreeing with him, D. Devahuti states that Pushyamitra's sudden destruction after offering rewards for Buddhist heads is "manifestly false". R. C. Mitra states that "The tales of persecution by Pushyamitra as recorded in Divyavadana and by Taranatha bear marks of evident absurdity."
Central Asian and North Western Indian Buddhism weakened in the 6th century following the White Hun invasion who followed their own religions such as Tengri and Manichaean. Around 440 CE they conquered Sogdiana then conquered Gandhara and pushed on into the Gangetic Plains. Their King Mihirkula who ruled from 515 CE suppressed Buddhism, destroying monasteries as far as modern-day Allahabad before his son reversed the policy.
Persecution of Buddhists started as early as in the life or soon after the death of King Ashoka according to some like D.N.Jha. Jha writes that according to Kashmiri texts dated to the 12th century, Ashoka's Son Jalauka was a Shaivite and was responsible for the destruction of many Buddhist monasteries. The story of Jalauka is essentially legendary, and its to be noted that no independent corroboration of the Kashmir tradition has ever been discovered.Patanjali, a famous grammarian stated in his Mahabhashya that Brahmins and Sharamanas (buddhists) were eternal enemies With the emergence of Hindu rulers of the Gupta Empire, Hinduism saw a major revivalism in the Indian subcontinent which challenged Buddhism which was at that time at its zenith. Even though Gupta empire was tolerant towards Buddhism and patronized Buddhist arts and religious institutions, Hindu revivalism generally became a major threat to Buddhism which led to its decline. A Buddhist illustrated palm leaf manuscript from Pala period (one of the earliest Indian illustrated manuscripts to survive in modern times) is preserved in University of Cambridge library. Composed in the year 1015, the manuscript contains a note from the year 1138 by a Buddhist believer called Karunavajra which indicates that without his efforts, the manuscript would have been destroyed during a political struggle for power. The note states that 'he rescued the 'Perfection of Wisdom, incomparable Mother of the Omniscient' from falling into the hands of unbelievers (who according to Camillo Formigatti were most probably people of Brahmanical affiliation). In 1794 Jagat Singh, Dewan (minister) of Raja Chet Singh of Banaras began excavating two pre Ashokan era stupas at Sarnath for construction material. Dharmarajika stupa was completely demolished and only its foundation exists today while Dhamekh stupa incurred serious damage. During excavation a green marble relic casket was discovered from Dharmarajika stupa which contained Buddha's ashes was subsequently thrown into Ganges river by Jagat Singh according to his Hindu faith. The incident was reported by a British resident and timely action of British authorities saved Dhamekh Stupa from demolition.
Historical evidence about the persecution of Buddhism in ancient India is missing or unsubstantiated; colonial era writers have used mythical folk stories to construct a part of ancient Buddhist history. For example, the Divyavadana (divine stories), an anthology of Buddhist mythical tales on morals and ethics, many using talking birds and animals, was written in about 2nd century AD. In one of the stories, the razing of stupas and viharas is mentioned with Pushyamitra. This has been historically mapped to the reign of King Pushyamitra of the Shunga Empire about 400 years before Divyavadana was written.
The existence of religious violence between Hinduism and Buddhism, in ancient India, has been disputed. The fictional tales of Divyavadana is considered by scholars as being of doubtful value as a historical record. Moriz Winternitz, for example, stated, "these legends [in the Divy?vad?na] scarcely contain anything of much historical value".
The Asokavadana legend has been likened to a Buddhist version of Pushyamitra's attack of the Mauryas, reflecting the declining influence of Buddhism in the Shunga Imperial court. Later Shunga kings were seen as amenable to Buddhism and as having contributed to the building of the stupa at Bharhut. The decline of Buddhism in India did not set in until the Gupta dynasty.
Archeological remains of stupas have been found in Deorkothar that suggest deliberate destruction, conjectured to be one mentioned in Divyavadana about Pushyamitra. However, it is unclear whether the stupas were destroyed in ancient India or a much later period, and the existence of religious violence between Hinduism and Buddhism in ancient India has been disputed. It is unclear when the Deorkothar stupas were destroyed, and by whom. The fictional tales of Divyavadana is considered by scholars as being of doubtful value as a historical record. Moriz Winternitz, for example, stated, "these legends [in the Divy?vad?na] scarcely contain anything of much historical value". Similarly, Paul Williams states that the persecution claims with alleged dates of Buddha's nirvana (400 BCE) and the subsequent Pusyamitra reign, as depicted in the Mahasanghika school of early Buddhism are the "most far fetched of all the arguments and hardly worth of any further discussion".
According to other scholars, the Shunga kings were seen as more amenable to Buddhism and as having contributed to the building of the stupa at Bharhut and an inscription at Bodh Gaya at the Mahabodhi Temple records the construction of the temple as follows, "The gift of Nagadevi the wife of King Brahmamitra". Another inscription reads: "The gift of Kurangi, the mother of living sons and the wife of King Indragnimitra, son of Kosiki. The gift also of Srima of the royal palace shrine."
Emperor Wuzong of Tang (814-846) indulged in indiscriminate religious persecution, solving a financial crisis by seizing the property of Buddhist monasteries. Buddhism had developed into a major religious force in China during the Tang period, and its monasteries had tax-exempt status. Wuzong closed many Buddhist shrines, confiscated their property, and sent the monks and nuns home to lay life. Apart from economic reasons, Wuzong's motivation was also philosophical or ideological. As a zealous Taoist, he considered Buddhism a foreign religion that was harmful to Chinese society. He went after other foreign religions as well, all but eradicating Zoroastrianism and Manichaeism in China, and his persecution of the growing Nestorian Christian churches sent Chinese Christianity into a decline from which it never recovered.
The Oirats (Western Mongols) converted to Tibetan Buddhism around 1615. The Dzungars were a confederation of several Oirat tribes that emerged suddenly in the early 17th century. The Dzungar Khanate was the last great nomadic empire in Asia. In the 18th century, the Dzungars were annihilated by Qianlong Emperor in several campaigns. About 80% of the Dzungar population, or around 500,000 to 800,000 people, were killed during or after the Zunghar Genocide by Manchu Bannermen and Khalkha Mongols during the Manchu conquest in 1755-1757.
The Kalmyk Khanate was founded in the 17th century with Tibetan Buddhism as its main religion, following the earlier migration of the Oirats from Dzungaria through Central Asia to the steppe around the mouth of the Volga River. During the course of the 18th century, they were absorbed by the Russian Empire, which was then expanding to the south and east. The Russian Orthodox church pressured many Kalmyks to adopt Orthodoxy. In the winter of 1770-1771, about 300,000 Kalmyks set out to return to China. Their goal was to retake control of Dzungaria from the Qing dynasty of China. Along the way many were attacked and killed by Kazakhs and Kyrgyz, their historical enemies based on intertribal competition for land, and many more died of starvation and disease. After several months of travel, only one-third of the original group reached Dzungaria and had no choice but to surrender to the Qing upon arrival.
Qutaybah ibn Muslim, the Arab general of Khorasan conquered a number of territories in Central Asia including Samarkand where he broke a number of images. Several instances of Buddhist shrines being destroyed by the advancing Muslims are recorded though the religion continued to survive in some places for a considerable period of time. Bertolf Spuler cites the writings of Narshakhi while stating that the residents of Bukhara had reconverted from Islam to Buddhism four times until it was conquered by Qutayba in 712-13. A mosque was built in the city in place of a Buddhist monastery. Buddhists continued to live there until the tenth century. Similarly, Buddhism continued to exist in other places like Old Bukhara, Simingan in southern Tukharistan, Bamiyan and Kabul with suburbs inhabited by "Indians" which were also home to Buddhists. However, the religion could no longer develop as a power or distribute propaganda and its adherents also had to abandon the conversion of peoples in these regions. Scholars like Richard Nelson Frye have doubted the story of Marshaki, pointing out that unlike its statement, Qutayba ibn Muslim didn't live during the time of Umayyad Caliph Mu'awiya, as this story suggests, but rather much later. In addition to discrimination, emigration, and the conversion of the laity, Buddhism and its monasteries also declined with the Muslims taking over the trade along the Silk Road as well as in Sindh.
During their conquest of Sindh, the Arabs brought the non-Muslims into the category of ahl al-kitab, considering them ahl al-dhimmah (protected subjects) and thus practicing a certain amount of non-interference in their religious lives under the condition that they fulfil a number of obligations that came with this status. Since both Buddhism and Hinduism are literate religions with scriptures, the precedent of assimilating Zoroastrians into the category of ahl al-kitab was extended to them as well. The dhimmis were obligated to pay the jizya for following their ancestral religion. The historian Al-Baladhuri notes a decision by Muhammad bin Qasim in relation to a Buddhist vihara and Aror that after conquering the city through a treaty (sulh) he agreed not to kill the people and enter their temple, in addition to imposing kharaj on them. The Buddhists had petitioned the Arabs for the right to restore one of their temples and it was granted by Al-Hajjaj ibn Yusuf. However, this decision was later violated by the Pact of Umar and subsequent Muslim law codes which prohibited the restoration of existing non-Muslim religious structures as well as the building of new ones. Despite this fact, Buddhist inscriptions were still being recorded in the eleventh century. Some Buddhists also fled and emigrated from Muslim-ruled areas into other regions. Unlike Brahmanical worship, Buddhism rapidly declined in Sindh after the eighth century and it virtually disappeared by the eleventh century.
The Arabs conquered Balkh which was a centre of Buddhism. Many people in Balkh were sympathetic to Buddhism after the conquest and they were harshly denounced by adherents of Islamic orthodoxy. The Buddhist monastery of Nava Vihara which had become a symbol of national resistance was damaged under Muawiyah I in 663. The Arabs allowed the non-Muslims to practice their religion as long as they paid the poll-tax called jizya. In addition to the destruction of Buddhist temples, part of the old city was also destroyed during the Arab conquest. Nava Vihara continued to remain open according to historical accounts. Along with it, many other viharas evidently continued to function in Central Asia for at least a century after the Arab conquests.Al-Biruni records the existence of the religion and its monasteries in the early eleventh century. The eighth-century Korean traveller Hui'Chao records Hinayanists in Balkh under Arab rule. The city was reduced to ruins by 705 as a result of frequent revolts.
It is visible from some copper-plate inscriptions that some Buddhists had moved to other domains.Al-Ma'mun (r. 813-833 A.D.) while visiting Khorasan, launched an attack on Kabul, whose ruler submitted to taxation. The king of Kabul was captured and he then converted to Islam. Per sources, when the Shah submitted to al-Ma'mun, he sent his crown and bejeweled throne, later seen by the Meccan historian al-Azraqi to the Caliph who praised Fadl for "curbing polytheists, breaking idols, killing the refractory" and refers to his successes against Kabul's king and ispahabad. Other near-contemporary sources however refer to the artifacts as a golden jewel-encrusted idol sitting on a silver throne by the Hindu Shahi ruler or by an unnamed ruler of "Tibet" as a sign of his conversion to Islam.
Various personages involved in the revival of Buddhism in India such as Anagarika Dharmapala and The Mahabodhi Movement of the 1890s as well as Dr. B. R. Ambedkar hold the Muslim Rule in India responsible for the decay of Buddhism in India.
In 1193, Qutb-ud-din Aybak, the founder of the Delhi Sultanate and first Muslim ruler in India, left defenseless the northeastern territories that were the heart of Buddhist India. The Mahabodhi Temple was almost completely destroyed by the invading Muslim forces.
One of Qutb-ud-Din's generals, Ikhtiar Uddin Muhammad Bin Bakhtiyar Khilji, who later becomes the first Muslim ruler of Bengal and Bihar, invaded Magadha and destroyed the Buddhist shrines and institutions at Nalanda, Vikramasila and Odantapuri, which declined the practice of Buddhism in East India. Many monuments of ancient Indian civilization were destroyed by the invading armies, including Buddhist sanctuaries near Benares. Buddhist monks who escaped the massacre fled to Nepal, Tibet and South India.
Mughal rule also contributed to the decline of Buddhism. They are reported to have destroyed many Hindu temples and Buddhist shrines alike or converted many sacred Hindu places into Muslim shrines and mosques. Mughal rulers like Aurangzeb destroyed Buddhist temples and monasteries and replaced them with mosques.
The Saffarids had sent looted Buddhist and Hindu icons to the Abbasids as gifts. The Mongol ruler Ghazan called on Buddhists to convert to Islam or leave the Ilkhanate and ordered their temples to be destroyed, but he later adopted a slightly less severe position. Though he had earlier supported their persecution as well as the persecution of other non-Muslims, his religious policies changed after the death of Nowruz with punishments imposed on perpetrators of religious intolerance and attempts to restore relations with non-Muslims. Although the religion survived there, it never recovered from the assault by Ghazan.
The historical area of what is modern day Xinjiang consisted of the distinct areas of the Tarim Basin and Dzungaria, and was originally populated by Indo-European Tocharian and Iranic Saka peoples who practiced the Buddhist religion. The area was subjected to Turkification and Islamification at the hands of invading Turkic Muslims.
The Islamic attacks and conquest of the Buddhist cities east of Kashgar was started by the Turkic Karakhanid Satok Bughra Khan who in 966 converted to Islam and many tales emerged about the Karakhanid ruling family's war against the Buddhists, Satok Bughra Khan's nephew or grandson Ali Arslan was slain by the Buddhists during the war. Buddhism lost territory to Islam during the Karakhanid reign around the Kashgar area. A long war ensued between Islamic Kashgar and Buddhist Khotan which eventually ended in the conquest of Khotan by Kashgar.
Iranic Saka peoples originally inhabited Yarkand and Kashgar in ancient times. The Buddhist Iranic Saka Kingdom of Khotan was the only city-state that was not conquered yet by the Turkic Uyghur (Buddhist) and the Turkic Qarakhanid (Muslim) states and its ruling family used Indian names and the population were devout Buddhists. The Buddhist entitites of Dunhuang and Khotan had a tight-knit partnership, with intermarriage between Dunhuang and Khotan's rulers and Dunhuang's Mogao grottos and Buddhist temples being funded and sponsored by the Khotan royals, whose likenesses were drawn in the Mogao grottoes. The rulers of Khotan were aware of the menace they faced since they arranged for the Mogao grottoes to paint a growing number of divine figures along with themselves. Halfway in the 20th century Khotan came under attack by the Qarakhanid ruler Musa, and in what proved to be a pivotal moment in the Turkification and Islamification of the Tarim Basin, the Karakhanid leader Yusuf Qadir Khan conquered Khotan around 1006.
The Ta?kirah is a genre of literature written about Sufi Muslim saints in Altishahr. Written sometime in the period from 1700-1849, the Eastern Turkic language (modern Uyghur) Ta?kirah of the Four Sacrificed Imams provides an account of the Muslim Karakhanid war against the Khotanese Buddhists, containing a story about Imams, from Mada'in city (possibly in modern-day Iraq) came 4 Imams who traveled to help the Islamic conquest of Khotan, Yarkand, and Kashgar by Yusuf Qadir Khan, the Qarakhanid leader. Accounts of the battles waged by the invading Muslims upon the indigenous Buddhists takes up most of the Ta?kirah with descriptions such as "blood flows like the Oxus", "heads litter the battlefield like stones" being used to describe the murderous battles over the years until the "infidels" were defeated and driven towards Khotan by Yusuf Qadir Khan and the four Imams, but the Imams were assassinated by the Buddhists prior to the last Muslim victory so Yusuf Qadir Khan assigned Khizr Baba, who was born in Khotan but whose mother originated from western Turkestan's Mawarannahr, to take care of the shrine of the 4 Imams at their tomb and after Yusuf Qadir Khan's conquest of new land in Altishahr towards the east, he adopted the title "King of the East and China". Due to the Imams deaths in battle and burial in Khotan, Altishahr, despite their foreign origins, they are viewed as local saints by the current Muslim population in the region.
Muslim works such as ?ud?d al-lam contained anti-Buddhist rhetoric and polemic against Buddhist Khotan, aimed at "dehumanizing" the Khotanese Buddhists, and the Muslims Kara-Khanids conquered Khotan just 26 years following the completion of ?ud?d al-lam.
Muslims gouged the eyes of Buddhist murals along Silk Road caves and Kashgari recorded in his Turkic dictionary an anti-Buddhist poem/folk song.
Satuq Bughra Khan and his son directed endeavors to proselytize Islam among the Turks and engage in military conquests. The Islamic conquest of Khotan led to alarm in the east and Dunhuang's Cave 17, which contained Khotanese literary works, was closed shut possibly after its caretakers heard that Khotan's Buddhist buildings were razed by the Muslims, and Khotan had suddenly ceased to be Buddhist.
In 1006, the Muslim Kara-Khanid ruler Yusuf Kadir (Qadir) Khan of Kashgar conquered Khotan, ending Khotan's existence as an independent state. The war was described as a Muslim Jihad (holy war) by the Japanese Professor Takao Moriyasu. The Karakhanid Turkic Muslim writer Mahmud al-Kashgari recorded a short Turkic language poem about the conquest:
kändlär üzä ?ïqtïmïz
furxan ävin yïqtïmïz
burxan üzä sï?tïmïz
Idols of "infidels" were subjected to desecration by being defecated upon by Muslims when the "infidel" country was conquered by the Muslims, according to Muslim tradition.
The Buddhist Uyghurs of the Kingdom of Qocho and Turfan were converted to Islam by conquest during a ghazat (holy war) at the hands of the Muslim Chagatai Khizr Khwaja.
After being converted to Islam, the descendants of the previously Buddhist Uyghurs in Turfan failed to retain memory of their ancestral legacy and falsely believed that the "infidel Kalmuks" (Dzungars) were the ones who built Buddhist monuments in their area.
Buddhist monks were forced to return to the laity, Buddhist property was confiscated, Buddhist institutions were closed, and Buddhist schools were reorganized under state control in the name of modernizing Japan during the early Meiji period. The state-control of Buddhism was part of Imperial Japanese policy both at home and abroad in Korea and other conquered territories.
The Burmese government has attempted to control Buddhist institutions through coercive means, including the intimidation, torture, and murder of monks. After monks played an active role in the protest movements against the then-ruling socialist military dictatorship and later the then-ruling military dictatorship in 1988 during the Fall of Socialism and 2007, the state cracked down on Buddhist monks and monasteries.
During the Northern Expedition, in 1926 in Guangxi, Kuomintang Muslim General Bai Chongxi led his troops in destroying Buddhist temples and smashing idols, turning the temples into schools and Kuomintang party headquarters. It was reported that almost all Buddhist monasteries in Guangxi were destroyed by Bai in this manner. The monks were removed. Bai led a wave of anti foreignism in Guangxi, attacking Americans, Europeans, and other foreigners and missionaries, and generally making the province unsafe for foreigners. Westerners fled from the province, and some Chinese Christians were also attacked as imperialist agents. The three goals of his movement were anti-foreignism, anti-imperialism, and anti-religion. Bai led the anti-religious movement, against superstition. Muslims do not believe in superstition (see Shirk (Islam)) and his religion may have influenced Bai to take action against the Idols in the temples and the superstitious practices rampant in China. Huang Shaoxiong, also a Kuomintang member of the New Guangxi Clique, supported Bai's campaign, and Huang was not a Muslim, the anti religious campaign was agreed upon by all Guangxi Kuomintang members.
During the Kuomintang Pacification of Qinghai the Muslim General Ma Bufang destroyed Tibetan Buddhist monasteries with support from the Kuomintang government. Ma served as a general in the National Revolutionary Army, and sought to expand the Republic of China's control over all of Qinghai, as well as the possibility of bringing Tibet back into the Republic by force. When Ma Bufang launched seven expeditions into Golog, killing thousands of Tibetans, the Republic of China government, known as the Kuomintang, supported Ma Bufang. Ma was highly anti-communist, and he and his army wiped out many Tibetans in the northeast and eastern Qinghai, and destroyed Tibetan Buddhist temples.
The Muslim Mughal emperor, Aurangzeb, tried to use heavy artillery to destroy the statues. Another attempt to destroy the Bamiyan statues was made by the 18th century Persian king Nader Afshar, who directed cannon fire at them.
The enormous statues, the male Salsal ("light shines through the universe") and the (smaller) female Shamama ("Queen Mother"), as they were called by the locals, did not fail to fire the imagination of Islamic writers in centuries past. The larger statue reappears as the malevolent giant Salsal in medieval Turkish tales.
The Bamiyan Buddhas were destroyed by the fundamentalist Islamist Taliban regime in 2001 in defiance of worldwide condemnation. The statues were blown up and fired upon by rockets and gunfire.
Excavators at the Buddhist site of Mes Aynak have been denounced as "promoting Buddhism" and threatened by the Taliban and many of the Afghan excavators who are working for purely financial reasons don't feel any connection to the Buddhist artifacts.
Swat Valley in Pakistan has many Buddhist carvings, stupas and Jehanabad contains a Seated Buddha statue. Kushan era Buddhist stupas and statues in Swat valley were demolished by the Taliban and after two attempts by the Taliban, the Jehanabad Buddha's face was dynamited. Only the Bamiyan Buddhas were larger than the carved giant Buddha status in Swat near Mangalore which the Taliban attacked. The government did nothing to safeguard the statue after the initial attempt at destroying the Buddha, which did not cause permanent harm, and when the second attack took place on the statue the feet, shoulders, and face were demolished. Islamists such as the Taliban and looters destroyed much of Pakistan's Buddhist artifacts left over from the Buddhist Gandhara civilization especially in Swat Valley. The Taliban deliberately targeted Gandhara Buddhist relics for destruction. The Christian Archbishop of Lahore Lawrence John Saldanha wrote a letter to Pakistan's government denouncing the Taliban activities in Swat Valley including their destruction of Buddha statues and their attacks on Christians, Sikhs, and Hindus. Gandhara Buddhist artifacts were illegally looted by smugglers. A rehabilitation attempt on the Buddha was made by Luca Olivieri from Italy. A group of Italians helped repair the Buddha.
In Bangladesh, the persecution of the indigenous tribes of the Chittagong Hill Tracts such as the Chakma, Marma, Tripura and others who are mainly Buddhists, Hindus, Christians, and Animists, has been described as genocidal. The Chittagong Hill Tracts are located bordering India, Myanmar and the Bay of Bengal, and is the home to 500,000 indigenous people. The perpetrators of are the Bangladeshi military and the Bengali Muslim settlers, who together have burned down Buddhist and Hindu temples, killed many Chakmas, and carried out a policy of gang-rape against the indigenous people. There are also accusations of Chakmas being forced to convert to Islam, many of them children who have been abducted for this purpose. The conflict started soon after Bangladeshi independence in 1972 when the Constitution imposed Bengali as the sole official language, Islam as the state religion - with no cultural or linguistic rights to minority populations. Subsequently, the government encouraged and sponsored massive settlement by Bangladeshis in region, which changed the demographics from 98 percent indigenous in 1971 to fifty percent by 2000. The government allocated a full third of the Bangladeshi military to the region to support the settlers, sparking a protracted guerilla war between Hill tribes and the military. During this conflict which officially ended in 1997, and in the subsequent period, a large number of human rights violations against the indigenous peoples have been reported, with violence against indigenous women being particularly extreme. Bengali settlers and soldiers have raped native Jumma (Chakma) women "with impunity" with the Bangladeshi security forces doing little to protect the Jummas and instead assisting the rapists and settlers. The Karuna Bihar Buddhist temple was attacked by Bengali settlers.
During the 2012 Ramu violence a 25,000-strong mob set fire to at least five temples and dozens of homes throughout the town and surrounding villages after seeing a picture of an allegedly desecrated Quran, which they claimed had been posted on Facebook by Uttam Barua, a local Buddhist man.
The Ladakh Buddhist Association has said: "There is a deliberate and organised design to convert Kargil's Buddhists to Islam. In the last four years, about 50 girls and married women with children were taken and converted from village Wakha alone. If this continues unchecked, we fear that Buddhists will be wiped out from Kargil in the next two decades or so. Anyone objecting to such allurement and conversions is harassed."
The destruction of the Buddhist artifacts by Islamists took place on the day in which Mohamed Nasheed was toppled as president in a coup.
Most of Maldive's Buddhist physical history was obliterated.
7 February 2012 was the date of the anti-Buddhist attack by the Islamists.
The violence and long lasting tension was reignited on 28 May 2012. It was reported that daughter of U Hla Tin, of Thabyechaung Village named Ma Thida Htwe aged 27 was raped then killed by three Muslim men. These men were later arrested.
Tensions between Buddhist and Muslim ethnic groups flared into violent clashes in Meiktila, Mandalay Division in 2013. The violence started on 20 March after a Muslim gold shop owner, his wife, and two Muslim employees assaulted a Buddhist customer and her husband in an argument over a golden hairpin. A large Buddhist mob formed and began to destroy the shop. The heavily outnumbered police reportedly told the mob to disperse after they had destroyed the shop.
On the same day, a local Buddhist monk passing on the back of a motorbike was attacked by four Muslims. According to witnesses, the driver was attacked with a sword, causing him to crash, while the monk was also hit in the head with the sword. Per a witness, one of the men doused the monk with fuel and burnt him alive. The monk died in the hospital. The killing of the monk caused the relatively contained situation to explode, greatly increasing intensity and violence.
Primarily Buddhist Thailand has been involved in a fight with Muslim insurgents in the South. Buddhists have been beheaded and clergy and teachers are frequently threatened with death. Shootings of Buddhists are quite frequent in the South, as are bombings, and attacks on religious establishments.
Buddhist murals at the Bezeklik Thousand Buddha Caves were damaged by local Muslim population whose religion proscribed figurative images of sentient beings, the eyes and mouths in particular were often gouged out. Pieces of murals were also broken off for use as fertilizer by the locals.
Uyghur Muslim opposition to a Buddhist Aspara statue in Ürümqi in Xinjiang was cited as a possible reason for its destruction in 2012. A Muslim Kazakh viewed a giant Buddha statue near Ürümqi as "alien cultural symbols".
In 2013, a Sri Lankan Buddhist monk, on a study tour at the Big Temple in Thanjavur, was assaulted by a few individuals beloning to Tamils organizations Naam Tamilar Katchi and the Thamizh Desiya Podhuvudamai Katchi, which were supporters of LTTE. Eleven persons were arrested by the police.
During the Sri Lankan Civil War, Buddhists were the victims of many terrorist attacks perpetrated by the Liberation Tigers of Tamil Eelam, which was made up of mostly Hindus but consisted of Christians too. During this period, the pinnacle of Buddhists; the Temple of the Tooth, where the sacred tooth relic of the Lord Buddha is kept and worshiped was attacked by the LTTE. Seventeen people, including a 2-year old, were killed in the incident. In the Anuradhapura massacre, LTTE cadres drove to the Sri Maha Bodhi shrine and gunned down nuns, monks and civilians as they were worshipping inside the Buddhist shrine. 146 Sinhalese men, women and children were killed in Anuradhapura. The Aranthalawa Massacre was the killing of 33 Buddhist monks and four civilians by the Liberation Tigers of Tamil Eelam. The sacred Bo tree that relates to the Acetic tree, under which the Buddha attained Buddhahood was also attacked by the said terrorist group, killing around three hundred pilgrims.
The National Socialist Council of Nagaland has been accused of demanding money and food from Buddhists living along the Assam-Arunachal border. It has also been accused by Buddhists of forcing locals to convert to Christianity. The NSCN is also suspected of burning down the Rangphra temple in Arunachal Pradesh.
The National Liberation Front of Tripura has shut down and attacked Hindu and Buddhist orphanages, hospitals, temples and schools in Tripura. They have also been accused of force converting Buddhists to Christianity.
A mass scale ethnic riot was initiated by the Baptist Church in Tripura in 1980 by which both Hindu and Buddhist tribes faced systematic ethnic cleansing. Thousands of women kidnapped and then raped and even forced to convert to Christianity. Reports state that the terrorists received aid from international Christian groups. The Christian tribals also received aid from the NLFT. This was the state's worst ethnic riot.
Some South Korean Buddhists have denounced what they view as discriminatory measures against them and their religion by the administration of President Lee Myung-bak, which they attribute to Lee's membership in the Somang Presbyterian Church in Seoul.
The Buddhist Jogye Order has accused the Lee government of discriminating against Buddhism and favoring Christianity by ignoring certain Buddhist temples but including Christian churches in certain public documents. In 2006, according to the Asia Times, "Lee also sent a video prayer message to a Christian rally held in the southern city of Busan in which the worship leader prayed feverishly: 'Lord, let the Buddhist temples in this country crumble down!'" Further, according to an article in Buddhist-Christian Studies: "Over the course of the last decade [1990s] a fairly large number of Buddhist temples in South Korea have been destroyed or damaged by fire by misguided Christian fundamentalists. More recently, Buddhist statues have been identified as idols, and attacked and decapitated in the name of Jesus. Arrests are hard to effect, as the arsonists and vandals work by stealth of night." A 2008 incident in which police investigated protesters who had been given sanctuary in the Jogye temple in Seoul and searched a car driven by Jigwan, executive chief of the Jogye order, led to protests by Buddhists who claimed that police had treated Jigwan as a criminal.
In March 2009, in an effort to reach out to Buddhists affected by recent events, the President and First Lady participated in a Korean Buddhist conference where he and his wife were seen joining palms in prayer during chanting along with participants. The discomfort among the Buddhists has gradually decreased since then.
Under British rule, Christians were openly favoured for jobs and promotions.Robert Inglis, a 19th-century British Conservative, likened Buddhism to "idolatry" during a parliamentary debate over the relationship of "Buddhist priests" to the British colonial government, in 1852. During the Sri Lankan Civil War, Buddhists were the victims of many terrorist attacks perpetrated by the Liberation Tigers of Tamil Eelam, which was made up of mostly Hindus but consisted of Christians too. During this period, the pinnacle of Buddhists; the Temple of the Tooth, where the sacred tooth relic of the Lord Buddha is kept and worshiped was attacked by the LTTE. The sacred Bo tree that relates to the Acetic tree, under which the Buddha attained Buddhahood was also attacked by the said terrorist group, killing around three hundred pilgrims.
As early as 1953 rumoured allegations had surfaced of discrimination against Buddhists in Vietnam. These allegations stated that Catholic Vietnamese armed by the French had been raiding villages. By 1961, the shelling of pagodas in Vietnam was being reported in the Australian and American media.
After the Catholic Ngô ?ình Di?m came to power in South Vietnam, backed by the United States, he favoured his relatives and co-religionists over Buddhists. Though Buddhists made up 80% of Vietnam's population, Catholics were given high positions in the army and civil service. Half of the 123 National Assembly members were Catholic. Buddhists also required special government permits to hold large meetings, a stipulation generally made for meetings of trade unions. In May 1963, the government forbade the flying of Buddhist flags on Vesak. After Buddhist protesters clashed with government troops, nine people were killed. In protest, the Buddhist monk Thích Qu?ng c burned himself to death in Saigon. On August 21, the Xá L?i Pagoda raids led to a death toll estimated in the hundreds
The banishment of Buddhist monks from Nepal was part of a Rana government campaign to suppress the resurgence of Theravada Buddhism in Nepal in the early decades of the 20th century. There were two deportations of monks from Kathmandu, in 1926 and 1944.
The exiled monks were the first group of monks to be seen in Nepal since the 14th century. They were at the forefront of a movement to revive Theravada Buddhism which had disappeared from the country more than five hundred years ago. The Rana regime disapproved of Buddhism and Nepal Bhasa, the mother tongue of the Newar people. It saw the activities of the monks and their growing following as a threat. When police harassment and imprisonment failed to deter the monks, all of whom were Newars, they were deported.
The Khmer Rouge, under its policy of state atheism, actively imposed an atheistic agrarian revolution, resulting in the persecution of ethnic minorities and Buddhist monks during their reign from 1975 to 1979. Buddhist institutions and temples were destroyed and Buddhist monks and teachers were killed in large numbers. A third of the nation's monasteries were destroyed along with numerous holy texts and items of high artistic quality. 25,000 Buddhist monks were massacred by the regime.Pol Pot believed that Buddhism was a decadent affectation, and he sought to eliminate its 1,500-year-old mark on Cambodia, while still maintaining the structures of the traditional Buddhist base.
Since the communist revolution, Buddhism was severely restricted and brought under state-control at times. In addition, "Marxist-Leninist atheism has been widely publicized, resulting in steadily decreasing religious communities", especially in areas with developed economies. In 1989, less than 12% of the population held religious beliefs. During the Cultural Revolution, Buddhists were actively persecuted and sent for re-education, and temples, statues, and sutras were vandalized and destroyed. In recent years, Buddhism has been undergoing a revival but most Buddhist institutions are within the confines of the state.
Although many temples and monasteries have been rebuilt after the cultural revolution, Tibetan Buddhists have largely been confined by the Government of the People's Republic of China. Buddhist monks and nuns have been reported tortured and killed by the Chinese military, according to all human rights groups. There were over 6,000 monasteries in Tibet, and nearly all of them were ransacked and destroyed by the Chinese communists, mainly during the Cultural Revolution. Analysis of a bulk of documents has shown that many Tibetan Buddhist monasteries were destroyed by the Chinese communists before the cultural revolution.[failed verification] Moreover, the "Chinese Communist Party has launched a three-year drive to promote atheism in the Buddhist region of Tibet", with Xiao Huaiyuan, a leader in the Chinese Communist Party Propaganda Department in Tibet, stating that it would "help peasants and herdsmen free themselves from the negative influence of religion. Intensifying propaganda on atheism is especially important for Tibet because atheism plays an extremely important role in promoting economic construction, social advancement and socialist spiritual civilization in the region." He further said it would push "people of all ethnic groups in the region to raise their ideological and ethical quality, to learn a civilized and healthy life style and to strive to build a united, prosperous and civilized new Tibet."
Buddhist monks were persecuted in Mongolia during communist rule up until revolutionary democratization in 1990.Khorloogiin Choibalsan declared 17,000 of the monks to be enemies of the state and deported them to Siberian labor camps, where many perished. Almost all of Mongolia's over 700 Buddhist monasteries were looted or destroyed.
The Oxford Handbook of Atheism states that "North Korea maintains a state-sanctioned and enforced atheism". During the 1960s and 1970s, "North Korea effectively exterminated all signs of Buddhism" in the country.
Buddhism was persecuted and looked down upon by the Soviet authorities under the government policy of state atheism. Adherents were attacked by the authorities. In 1929, the government of the USSR closed many monasteries and arrested monks, sending them into exile. As government efforts brought Sovietization to Buryatia and Kalmykia, the clergy were reduced.
Despite the communist regime's hostility, Buddhism is still widely practiced in Vietnam. According to Human Rights News, "Vietnam continues to systematically imprison and persecute independent Buddhists as well as followers of other religions." The leaders of the Unified Buddhist Congregation of Vietnam, Thích Huy?n Quang and Thích Qu?ng were imprisoned for decades. Thich Nhat Hanh has spoken out about the wiping out of his spiritual tradition in Vietnam.
The flow between faiths was such that for hundreds of years, almost all Buddhist temples, including the ones at Ajanta, were built under the rule and patronage of Hindu kings.
The flow between faiths was such that for hundreds of years, almost all Buddhist temples, including the ones at Ajanta, were built under the rule and patronage of Hindu kings.
Democratic Kampuchea was officially an atheist state, and the persecution of religion by the Khmer Rouge was matched in severity only by the persecution of religion in the communist states of Albania and North Korea, so there were not any direct historical continuities of Buddhism into the Democratic Kampuchea era.
Khmer Buddhist influences still persisted and they are also recognizable in the Khmer Rouge's worldview, particularly in their notions of time, authority, and normative ethics ... Though the Khmer Rouge was officially nonreligious, its worldview, especially its notions of time, authority and its normative ethics can be understood as having structural parallels with the Buddhist worldview.
Since the founding of the People's Republic of China, Marxist-Leninist atheism has been widely publicized, resulting in steadily decreasing religious communities, especially in predominantly Han and the coastal areas with a developed economy.
Plagued with poverty and starvation, and characterized by the entrenched denial of basic human or civil rights, North Korea maintains a state-sanctioned and enforced atheism, with the only 'religion' permissible being that of the worship of the dictator.
In the 1960s and 1970s, the Burmese government persecuted approximately 2,000 Buddhist monks who, refusing to ahdere to government rule that ultimately contravened Buddhist philosophy, were either arrested or bayoneted by government troops. During that time, North Korea effectively exterminated all signs of Buddhism, and Cambodia's Pol Pot regime implemented a similar extermination program of Buddhist clergy.
The Party and State countered with the argument that Buddhist atheism had nothing to do with militant atheism, which was based on the Marxist-materialist interpretation of the laws of nature and society. The precise and binding outcome of this "new" attitude is to be found in the article on Buddhism in the second edition of the Great Soviet Encyclopaedia. This argued that the theory that Buddhism was an atheist religion or a philosophical system was totally untenable, and that it was an attempt by the ideologues of the exploiting class to gloss over the reactionary nature of Buddhism. In reality, Buddhism was no more than an instrument erected by the feudal lords to exploit the working masses. However, since ideological means did not prove all that effective in the struggle against Buddhism, administrative measures were adopted and implemented at the same time. As early as 1928, heavy taxes were imposed upon the monasteries (which were maintained by the population). In 1929, many monasteries were forcibly closed and many monks arrested and sent into exile. In 1934 even Agvan Dordzhiev was exiled to Leningrad. He was arrested there in 1937 and transferred to a prison in Ulan-Ude, where he died in 1938 (possibly as a result of torture)".
Despite the onset of antireligious persecution, the Soviet government, desiring the support of Muslims and Buddhists, stopped short of launching an all-out war against their religious beliefs and institutions. However, it was predictable that such a situation would be only temporary. As Sovietization advanced further into Buriat and Kalmyk regions, the number of Lamaist clergy and khuruls was reduced.