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Another story is recounted by D N Jha, based on Rajatarangini, persecution of Buddhists also happened in the time of King Gonandiya-Ashoka (different from King Ashoka of Mauryan Empire). Jha writes that according to a book Rajatarangini, dated to the 12th century, Jalauka was a Shaivite and was responsible for the destruction of many Buddhist ...
The Four Buddhist Persecutions in China (Chinese: 三武一宗法難) were the wholesale suppression of Buddhism carried out on four occasions from the 5th through the 10th century by four Chinese emperors: Emperor Taiwu of the Northern Wei dynasty, Emperor Wu of the Northern Zhou dynasty, Emperor Wuzong of the Tang dynasty, and Emperor Shizong of the Later Zhou dynasty.
Some scholars have proposed alternative narratives for this story. [57]: 257, 436 (note 99) Regardless of the account, Nichiren's life was spared and he was exiled to Sado Island. The incident has become known as the "Tatsunokuchi Persecution" and was regarded by Nichiren as a death-and-resurrection turning point.
The first phase of the persecution was aimed at purifying or reforming the Buddhist establishment, rather than putting an end to it. Thus, the persecution began in 842 with an imperial edict declaring that undesirables such as sorcerers or convicts be separated out from the ranks of the Buddhist monks and nuns, and returned to lay life.
The Buddhist crisis (Vietnamese: Biến cố Phật giáo) was a period of political and religious tension in South Vietnam between May and November 1963, characterized by a series of repressive acts by the South Vietnamese government and a campaign of civil resistance, led mainly by Buddhist monks.
The Ashokavadana states that Pushyamitra declared a reward for killing Buddhist monks in Shakala (present-day Sialkot), which was located near the Indo-Greek frontiers. According to K. P. Jayaswal, this further highlights a political motivation behind his alleged persecution of Buddhists. [25]
The Buddha told her that he could bring the child back to life if she could find white mustard seeds from a family where no one had died. She desperately went from house to house in search of such a case, but to her disappointment, she could not find a house that had not suffered the death of a family member.
Following his persecution of Tibetan Buddhism, Atiśa was called from Sumatra to restore Buddhism to Tibet. [10] The anti-Buddhist portrayal of this king is well documented in primary and secondary Tibetan sources, but reinterpretations have been published from two historians, [11] most prominently Zuiho Yamaguchi. [12]