为什么佛教在印度没有增长，而在中国、泰国和日本却在增长？
正文翻译
Ritesh Shah
Here is my theory about why Buddhism declined in India and still not able to revive itself.
1.Any religion needs political patronage to spread among the masses. Masses just follow the ruling class. Once ruling class shunned Buddhism in favor of Hinduism during the Gupta period, Buddhism began to decline. In modern India, only one political leader endorsed Buddhism - Dr. B. R. Ambedkar. However, he had limited political appeal despite being an intellectual extraordinaire and unfortunately died within few months of converting to Buddhism. If Gandhi had also endorsed Buddhism like Ambedkar then it could have been a different story. This is also evident in other parts of the world. In Thailand & Sri-Lanka, Buddhism thrives because it still enjoys political patronage. While in other places like China (contrary to what the question says), it has lost the political patronage so it is on the decline.
2.Buddhism is very dependent on strong Sangha (community of Monks/Nuns). Unlike other religions, there is no holy book in Buddhism. Monks & Nuns act as living embodiment of the teachings of the Buddha. Where there are strong Monks & Nuns, Buddhism thrives. Without them it is like fish without water. However, life of a Monk/Nun is not easy, it requires lot of discipline and lot of sacrifices so good Monks & Nuns are hard to come by. It is possible that the quality of Monks/Nuns declined in ancient India leading to Buddhism losing its appeal among the masses. It will require several generations of very disciplined and very wise Monks/Nuns (like Ajahn Mun, Ajahn Chah, Ajahn Jayasaro, Ajahn Siripanno of Thailand) to revive Buddhism in India
我的理论是关于为什么佛教在印度衰落并且至今无法复兴的原因：
1.任何宗教要在大众中传播都需要政治支持。大众通常会追随统治阶级的信仰。古印度的“古普塔王朝”时期，统治阶级放弃了佛教，转而支持印度教，这导致佛教开始衰落。在现代印度，只有一位领导人支持佛教，那就是布莱·阿姆贝卡尔博士。然而，尽管他是一位卓越的知识分子，但他的政治影响力有限，不幸的是，在皈依佛教几个月后就去世了。如果甘地像阿姆贝卡尔一样支持佛教，情况可能就不同了。这也可以在世界其他地方看到。在泰国和斯里兰卡，佛教得到政治支持，因此繁荣发展。而在其他一些地方，如中国（与问题所说的相反），佛教失去了政治支持，因此处于衰落状态。
2.佛教非常依赖强大的僧团（僧侣/尼姑团体）。与其他宗教不同，佛教没有圣经。僧侣和尼姑扮演着佛陀教诲的活生生的体现。在有强大的僧侣和尼姑的地方，佛教繁荣兴盛。没有他们就像是没有水的鱼。然而，僧侣和尼姑的生活并不容易，需要很多纪律和牺牲，所以好的僧侣和尼姑很难得到。古代印度的僧侣和尼姑的素质可能下降，导致佛教在大众中失去吸引力。要在印度复兴佛教，需要几代人非常守纪律、非常智慧的僧侣和尼姑（如泰国的阿姜·曼、阿姜·恰、阿姜·杰萨罗、阿姜·希里帕诺）。
Here is my theory about why Buddhism declined in India and still not able to revive itself.
1.Any religion needs political patronage to spread among the masses. Masses just follow the ruling class. Once ruling class shunned Buddhism in favor of Hinduism during the Gupta period, Buddhism began to decline. In modern India, only one political leader endorsed Buddhism - Dr. B. R. Ambedkar. However, he had limited political appeal despite being an intellectual extraordinaire and unfortunately died within few months of converting to Buddhism. If Gandhi had also endorsed Buddhism like Ambedkar then it could have been a different story. This is also evident in other parts of the world. In Thailand & Sri-Lanka, Buddhism thrives because it still enjoys political patronage. While in other places like China (contrary to what the question says), it has lost the political patronage so it is on the decline.
2.Buddhism is very dependent on strong Sangha (community of Monks/Nuns). Unlike other religions, there is no holy book in Buddhism. Monks & Nuns act as living embodiment of the teachings of the Buddha. Where there are strong Monks & Nuns, Buddhism thrives. Without them it is like fish without water. However, life of a Monk/Nun is not easy, it requires lot of discipline and lot of sacrifices so good Monks & Nuns are hard to come by. It is possible that the quality of Monks/Nuns declined in ancient India leading to Buddhism losing its appeal among the masses. It will require several generations of very disciplined and very wise Monks/Nuns (like Ajahn Mun, Ajahn Chah, Ajahn Jayasaro, Ajahn Siripanno of Thailand) to revive Buddhism in India
我的理论是关于为什么佛教在印度衰落并且至今无法复兴的原因：
1.任何宗教要在大众中传播都需要政治支持。大众通常会追随统治阶级的信仰。古印度的“古普塔王朝”时期，统治阶级放弃了佛教，转而支持印度教，这导致佛教开始衰落。在现代印度，只有一位领导人支持佛教，那就是布莱·阿姆贝卡尔博士。然而，尽管他是一位卓越的知识分子，但他的政治影响力有限，不幸的是，在皈依佛教几个月后就去世了。如果甘地像阿姆贝卡尔一样支持佛教，情况可能就不同了。这也可以在世界其他地方看到。在泰国和斯里兰卡，佛教得到政治支持，因此繁荣发展。而在其他一些地方，如中国（与问题所说的相反），佛教失去了政治支持，因此处于衰落状态。
2.佛教非常依赖强大的僧团（僧侣/尼姑团体）。与其他宗教不同，佛教没有圣经。僧侣和尼姑扮演着佛陀教诲的活生生的体现。在有强大的僧侣和尼姑的地方，佛教繁荣兴盛。没有他们就像是没有水的鱼。然而，僧侣和尼姑的生活并不容易，需要很多纪律和牺牲，所以好的僧侣和尼姑很难得到。古代印度的僧侣和尼姑的素质可能下降，导致佛教在大众中失去吸引力。要在印度复兴佛教，需要几代人非常守纪律、非常智慧的僧侣和尼姑（如泰国的阿姜·曼、阿姜·恰、阿姜·杰萨罗、阿姜·希里帕诺）。
3.As a spiritual philosophy Buddhism is unparalleled, what it lacks is a strong social element. There are very few festivals or events to bring the community together. Community service and supporting the weaker sections of the society are also not emphasized as much as they are in some other religions like Sikhism & Christianity. Festivals & Community service play an important role in bringing the community together. A close knit community help each other in practice. That's why in most Buddhist countries, Buddhist beliefs go hand-in-hand with pre-buddhist culture. There is now a desire to make community service integral part of Buddhist practice like by Taiwanese Nun Cheng Yun who estabilished Tzu Chi Foundation. If Buddhism has to grow in India and in the West, it will need a strong "community service" element and will have to live side-by-side with existing Hindu & Christian festivals. With that, I can see many atheists & agnostics accepting Buddhism as their religion.
4.While Buddhist philosophy is simple, it still requires a certain level of intellectual capacity to truly understand and appreciate the depth of the teaching. It is much easier to explain away complex questions like meaning of life, death, morality, what's good/bad, all kinds of natural phenomenon by the concept of an all-powerful omni-present God. Try explaining them without the concept of God. The genius of the Buddha's teaching lies in its simplicity and its ability to answer all of the complex spiritual questions without the concept of a God. I don't think I would have really understood and appreciated the teachings when I was 15 or 16. In the absence of wise teachers who can explain the teachings & guide them in their spiritual practice, people are going to go for the "God" explanation. Fortunately, I was able to meet some good teachers :).
3.作为一种精神哲学，佛教无与伦比，但它缺乏强大的社会元素。很少有节日或活动能够将社群团结在一起。与锡克教和基督教等其他宗教相比，佛教对社区服务和支持弱势群体的重视程度也较低。节日和社区服务在凝聚社群力量方面起着重要作用。一个紧密团结的社群能够在修行中互相帮助。这就是为什么在大多数佛教国家，佛教信仰与古佛教前的文化相辅相成。现在有人希望将社区服务作为佛教修行的核心组成部分，就像台湾尼姑云慈创办的慈济基金会一样。如果佛教要在印度和西方发展，它将需要一个强大的“社区服务”元素，并且必须与现有的印度教和基督教节日共存。这样，我可以看到很多无神论者和不可知论者接受佛教作为他们的宗教。
4.虽然佛教哲学很简单，但要真正理解和欣赏其教义的深度仍然需要一定的智力。通过全能的上帝概念，解释复杂的问题如生命的意义、死亡、道德、是非以及各种自然现象要容易得多。试着不用上帝的概念来解释它们。佛陀教诲的天才之处在于它的简洁性和在没有上帝概念的情况下回答了所有复杂的灵性问题。我不认为在15或16岁时我真正理解并欣赏这些教义。在没有能够解释教义并指导他们的精神修行的智者的情况下，人们会选择“上帝”的解释。幸运的是，我能够遇到一些好老师: )。
4.While Buddhist philosophy is simple, it still requires a certain level of intellectual capacity to truly understand and appreciate the depth of the teaching. It is much easier to explain away complex questions like meaning of life, death, morality, what's good/bad, all kinds of natural phenomenon by the concept of an all-powerful omni-present God. Try explaining them without the concept of God. The genius of the Buddha's teaching lies in its simplicity and its ability to answer all of the complex spiritual questions without the concept of a God. I don't think I would have really understood and appreciated the teachings when I was 15 or 16. In the absence of wise teachers who can explain the teachings & guide them in their spiritual practice, people are going to go for the "God" explanation. Fortunately, I was able to meet some good teachers :).
3.作为一种精神哲学，佛教无与伦比，但它缺乏强大的社会元素。很少有节日或活动能够将社群团结在一起。与锡克教和基督教等其他宗教相比，佛教对社区服务和支持弱势群体的重视程度也较低。节日和社区服务在凝聚社群力量方面起着重要作用。一个紧密团结的社群能够在修行中互相帮助。这就是为什么在大多数佛教国家，佛教信仰与古佛教前的文化相辅相成。现在有人希望将社区服务作为佛教修行的核心组成部分，就像台湾尼姑云慈创办的慈济基金会一样。如果佛教要在印度和西方发展，它将需要一个强大的“社区服务”元素，并且必须与现有的印度教和基督教节日共存。这样，我可以看到很多无神论者和不可知论者接受佛教作为他们的宗教。
4.虽然佛教哲学很简单，但要真正理解和欣赏其教义的深度仍然需要一定的智力。通过全能的上帝概念，解释复杂的问题如生命的意义、死亡、道德、是非以及各种自然现象要容易得多。试着不用上帝的概念来解释它们。佛陀教诲的天才之处在于它的简洁性和在没有上帝概念的情况下回答了所有复杂的灵性问题。我不认为在15或16岁时我真正理解并欣赏这些教义。在没有能够解释教义并指导他们的精神修行的智者的情况下，人们会选择“上帝”的解释。幸运的是，我能够遇到一些好老师: )。
Dr. Balaji Viswanathan
There are two elements of religion - faith and culture. Faith is about answering the higher level questions [about God, afterlife, goals] and culture is slightly more mundane [the colors, symbols, worship structures, festivals, language..].
In terms of culture, there is hardly any difference between Indian Buddhism and Hinduism, leading the Indian courts & legal system to bring a common civil code for these communities. The difference is in faith and scxtures, where Hindu faith allows significant leeway anyway. And most Indians don't worry as much about the higher levels of faith anyway.
Thus, for most Hindus, there seems to be no incentive to migrate to Buddhism. A lot of the good elements of Buddhism have already been taken into mainstream Hinduism by past saints. Following Buddha's 4 truths and 8 paths would be completely consistent with Hinduism so much so that Hindu saints have added Buddha to the pantheon of Hindu gods. Thus many feel that one doesn't need to change their identity to follow those ideas.
If you look from the surface - there is the same vocabulary, cultural ideas and concepts. For a spiritual seeker who might get deep into religion tags don't matter much. Thus, the move from Hinduism to Buddhism is neither for the casual practitioner nor for a deeply spiritual individual.
Only a small pocket of Hinduism still convert to Buddhism. They follow what they call neo-Buddhism, and their conversion is mostly a political statement - mostly of the idea that caste discrimination exists only in Hinduism & it goes away as soon as you get out of that tag.
Unless you are making that political statement, for most Hindus such a move doesn't make much sense.
从宗教的角度来看，有两个元素：信仰和文化。信仰涉及回答更高层次的问题（关于上帝、来世、目标等），而文化则稍微低调一些（颜色、符号、礼拜结构、节日、语言等）。
在文化方面，印度佛教和印度教之间几乎没有什么区别，这导致印度法院和法律系统为这些群体引入了统一的民法典。不同之处在于信仰和经典，而印度教的信仰本身允许相当大的自由度。大多数印度人对于更高层次的信仰问题并不太担心。
因此，对于大多数印度教徒来说，迁移到佛教似乎没有什么激励。佛教的许多好元素已经被过去的印度教圣人融入主流印度教中。遵循佛陀的四谛和八正道与印度教完全一致，以至于印度教圣人还将佛陀添加到了印度教的众神中。因此，许多人认为，为了追求这些思想，一个人无需改变自己的身份。
从表面上看，两者使用了相同的词汇、文化理念和概念。对于一个可能深入研究宗教的寻求者来说，标签并不重要。因此，从印度教转向佛教既不适合那些只是偶尔修行的人，也不适合那些深入修行的人。
只有一小部分印度教徒仍然皈依佛教，他们追随所谓的新佛教，他们的转信大多是一种政治宣言，主要是表达一种观点，即种姓歧视只存在于印度教中，摆脱这个标签后就会消失。
除非你要发出这种政治宣言，否则对于大多数印度教徒来说，这种转变并没有太大意义。
There are two elements of religion - faith and culture. Faith is about answering the higher level questions [about God, afterlife, goals] and culture is slightly more mundane [the colors, symbols, worship structures, festivals, language..].
In terms of culture, there is hardly any difference between Indian Buddhism and Hinduism, leading the Indian courts & legal system to bring a common civil code for these communities. The difference is in faith and scxtures, where Hindu faith allows significant leeway anyway. And most Indians don't worry as much about the higher levels of faith anyway.
Thus, for most Hindus, there seems to be no incentive to migrate to Buddhism. A lot of the good elements of Buddhism have already been taken into mainstream Hinduism by past saints. Following Buddha's 4 truths and 8 paths would be completely consistent with Hinduism so much so that Hindu saints have added Buddha to the pantheon of Hindu gods. Thus many feel that one doesn't need to change their identity to follow those ideas.
If you look from the surface - there is the same vocabulary, cultural ideas and concepts. For a spiritual seeker who might get deep into religion tags don't matter much. Thus, the move from Hinduism to Buddhism is neither for the casual practitioner nor for a deeply spiritual individual.
Only a small pocket of Hinduism still convert to Buddhism. They follow what they call neo-Buddhism, and their conversion is mostly a political statement - mostly of the idea that caste discrimination exists only in Hinduism & it goes away as soon as you get out of that tag.
Unless you are making that political statement, for most Hindus such a move doesn't make much sense.
从宗教的角度来看，有两个元素：信仰和文化。信仰涉及回答更高层次的问题（关于上帝、来世、目标等），而文化则稍微低调一些（颜色、符号、礼拜结构、节日、语言等）。
在文化方面，印度佛教和印度教之间几乎没有什么区别，这导致印度法院和法律系统为这些群体引入了统一的民法典。不同之处在于信仰和经典，而印度教的信仰本身允许相当大的自由度。大多数印度人对于更高层次的信仰问题并不太担心。
因此，对于大多数印度教徒来说，迁移到佛教似乎没有什么激励。佛教的许多好元素已经被过去的印度教圣人融入主流印度教中。遵循佛陀的四谛和八正道与印度教完全一致，以至于印度教圣人还将佛陀添加到了印度教的众神中。因此，许多人认为，为了追求这些思想，一个人无需改变自己的身份。
从表面上看，两者使用了相同的词汇、文化理念和概念。对于一个可能深入研究宗教的寻求者来说，标签并不重要。因此，从印度教转向佛教既不适合那些只是偶尔修行的人，也不适合那些深入修行的人。
只有一小部分印度教徒仍然皈依佛教，他们追随所谓的新佛教，他们的转信大多是一种政治宣言，主要是表达一种观点，即种姓歧视只存在于印度教中，摆脱这个标签后就会消失。
除非你要发出这种政治宣言，否则对于大多数印度教徒来说，这种转变并没有太大意义。
Stefan Pecho
Let us try touching some of the reasons in spiritual contexts why Buddhism did not grow in India.
I.Followers of multileveled Hinduism did not feel any need for a new belief/religion and it is so until today – and for sure, it is natural.
However, what the enlightened minds of India felt, was the necessity for transformation of negative aspects of Hinduism (superstition, castes system etc.), which means they needed revitalization of the ancient practical spirituality.
Buddha reflected all negative aspects of Hinduism. He made the contexts of transformation of those aspects the cornerstones of his teaching.
Anyhow, Buddhism appeared as a new religion, thus the point No. 1 was at place.
让我们试着在精神层面上探讨佛教在印度没有发展的一些原因。
1.多层次的印度教信徒并没有感觉到需要一种新的信仰/宗教，直到今天也是如此——这当然是自然而然的。然而，印度那些开明的人们感受到了对印度教负面方面（迷信、种姓制度等）的转化的必要性，这意味着他们需要恢复古代实用的灵性。佛陀反映了印度教的所有负面方面。他将转化这些方面的语境作为他教学的基石。不过，佛教作为一种新的宗教出现了，所以第一点就成立了。
Let us try touching some of the reasons in spiritual contexts why Buddhism did not grow in India.
I.Followers of multileveled Hinduism did not feel any need for a new belief/religion and it is so until today – and for sure, it is natural.
However, what the enlightened minds of India felt, was the necessity for transformation of negative aspects of Hinduism (superstition, castes system etc.), which means they needed revitalization of the ancient practical spirituality.
Buddha reflected all negative aspects of Hinduism. He made the contexts of transformation of those aspects the cornerstones of his teaching.
Anyhow, Buddhism appeared as a new religion, thus the point No. 1 was at place.
让我们试着在精神层面上探讨佛教在印度没有发展的一些原因。
1.多层次的印度教信徒并没有感觉到需要一种新的信仰/宗教，直到今天也是如此——这当然是自然而然的。然而，印度那些开明的人们感受到了对印度教负面方面（迷信、种姓制度等）的转化的必要性，这意味着他们需要恢复古代实用的灵性。佛陀反映了印度教的所有负面方面。他将转化这些方面的语境作为他教学的基石。不过，佛教作为一种新的宗教出现了，所以第一点就成立了。
II.Buddhism was in full harmony with ancient Vedic tradition.
Anyhow, both Hinduists and Buddhists did not agree with this fact. Both parties did it on popular philosophical levels without uating the universally valid practical spiritual contexts.
However, the true resistance against the Vedic origins of Buddhism by both parties was a result of superstition as usual background of any between-religious tensions.
Swami Vivekananda underlined that early Buddhists did not comprehend the deepness ofthe Buddha message. Furthermore, also not all Hinduists understood the deepness of the ancient Vedic message of Sanatana Dharma.
Consequently, the very reality (ancient Vedic tradition), which was unifying Hinduism withBuddhism did not work / did not fulfil its role, playing actually an opposite role.
III.Buddhism was a revolutionary system in front of conservative popular superstitious Hinduism. All holders and supports of conservativism (until today) do not accept any kind of revolution; keeping in function all negatives (sect system, abstract philosophizing detached from the reality of life, spirituality detached from societal life etc.).
Conclusion.
Answering such a complex question rises up various approaches and views, various aspects of uation of this issue. All answers thus help in creation of a mosaic of the historical reality of Buddhism´s moving outside of India. Moving of Buddhism to other countries confirms at the same time that those countries were in need of Buddha teaching.
2.佛教与古代吠陀传统完全和谐。然而，印度教徒和佛教徒都不同意这一事实。双方都只是在流行的哲学层面上进行辩论，而没有评估普遍有效的实用灵性语境。然而，两方对佛教起源于吠陀的抵制是出于通常情况下任何宗教之间的紧张关系的迷信背景。斯瓦米·维韦卡南达强调，早期佛教徒没有理解佛陀的深刻信息。此外，并非所有的印度教徒都理解古老吠陀的深刻信息，即圣乐道的信息。因此，将印度教与佛教统一的现实（古老的吠陀传统）并不起作用/没有履行其角色，实际上起到了相反的作用。
3.佛教在保守、迷信的流行印度教面前是一种革命性的体系。所有保守主义者和支持者（直到今天）都不接受任何形式的革命；他们让所有的负面因素继续存在（教派制度，脱离生活实际的抽象哲学思辨，脱离社会生活的灵性等）。
结论。
回答这样一个复杂的问题涉及到各种观点和角度，对这个问题的评估方式也不尽相同。所有的答案都有助于构建佛教迁出印度的历史现实的一幅画卷。佛教传入其他国家同时也证实了这些国家需要佛陀的教诲。
Anyhow, both Hinduists and Buddhists did not agree with this fact. Both parties did it on popular philosophical levels without uating the universally valid practical spiritual contexts.
However, the true resistance against the Vedic origins of Buddhism by both parties was a result of superstition as usual background of any between-religious tensions.
Swami Vivekananda underlined that early Buddhists did not comprehend the deepness ofthe Buddha message. Furthermore, also not all Hinduists understood the deepness of the ancient Vedic message of Sanatana Dharma.
Consequently, the very reality (ancient Vedic tradition), which was unifying Hinduism withBuddhism did not work / did not fulfil its role, playing actually an opposite role.
III.Buddhism was a revolutionary system in front of conservative popular superstitious Hinduism. All holders and supports of conservativism (until today) do not accept any kind of revolution; keeping in function all negatives (sect system, abstract philosophizing detached from the reality of life, spirituality detached from societal life etc.).
Conclusion.
Answering such a complex question rises up various approaches and views, various aspects of uation of this issue. All answers thus help in creation of a mosaic of the historical reality of Buddhism´s moving outside of India. Moving of Buddhism to other countries confirms at the same time that those countries were in need of Buddha teaching.
2.佛教与古代吠陀传统完全和谐。然而，印度教徒和佛教徒都不同意这一事实。双方都只是在流行的哲学层面上进行辩论，而没有评估普遍有效的实用灵性语境。然而，两方对佛教起源于吠陀的抵制是出于通常情况下任何宗教之间的紧张关系的迷信背景。斯瓦米·维韦卡南达强调，早期佛教徒没有理解佛陀的深刻信息。此外，并非所有的印度教徒都理解古老吠陀的深刻信息，即圣乐道的信息。因此，将印度教与佛教统一的现实（古老的吠陀传统）并不起作用/没有履行其角色，实际上起到了相反的作用。
3.佛教在保守、迷信的流行印度教面前是一种革命性的体系。所有保守主义者和支持者（直到今天）都不接受任何形式的革命；他们让所有的负面因素继续存在（教派制度，脱离生活实际的抽象哲学思辨，脱离社会生活的灵性等）。
结论。
回答这样一个复杂的问题涉及到各种观点和角度，对这个问题的评估方式也不尽相同。所有的答案都有助于构建佛教迁出印度的历史现实的一幅画卷。佛教传入其他国家同时也证实了这些国家需要佛陀的教诲。
Anonymous
I'd answer this question a bit differently. But only from Maharashtra's point of view as I'm not really aware of the things out of Maharashtra.
I read Balaji Vishwanathan's answer and I don't agree with him. Likewise even Jainism runs on the similar beliefs and principals almost 60-70% parallel to Hinduism. Still as a religion it has its own mark, identity and social respect.
One of the main cause of decline of Buddhism is the Hindu Varna Vyavastha (caste system).
Dr Babasaheb Ambedkar, who was born in a Hindu Dalit caste himself, fought all his life against the social discrimination. As a part of this movement, he along with his 500,000 supporters converted to Buddhism in a formal public ceremony held in Nagpur on 14 October 1956.
Unfortunately, Dr Ambedkar passed away in two months after this ceremony.
Today what is the state of Buddhism in Maharashtra? Mine is not a researched answer. Nor I am referring to any study article. I am answering this on basis of my observation:
1) People did convert to Buddhism. But they did not forget their Hindu past. Hence today in many 'Buddhist' families you can still see people following Hinduism. Praying to Hindu gods. Following Hindu pooja traditions.
2) People from upper Hindu castes still treat Buddhists as Dalit. It's common to see a colony reserved for Buddhists on the borders of the village... like Dalit colonies.
3) I have seen very few Buddhists who have accepted the religion. They follow the Buddhist lifestyle. Are very well educated. Have achieved a social status.
But this is a rare scenario. Otherwise most of the people from the religion are poor. Not very educated. Still suppressed. Do jobs that others can not even imagine.
The religion is not a first priority when you are fighting for basics. This is the main reason for Buddhism declining in Maharashtra.
如果以马哈拉施特拉邦的角度回答这个问题，我的回答会有些不同，因为我不太熟悉马哈拉施特拉邦以外的情况。
我读了Balaji Vishwanathan的回答，但我并不同意他的观点。同样，耆那教和佛教的信仰和原则与印度教几乎有60-70%的相似之处。然而，作为一种宗教，佛教有着自己的标志、身份和社会尊重。
佛教衰落的主要原因之一是印度的种姓制度。巴巴萨希博·安贝德卡尔博士本身出生在一个印度达利特种姓家庭，他一生都在反对社会歧视。作为这一运动的一部分，他和他的50万支持者在1956年10月14日在纳格浦尔举行的正式公开仪式上皈依佛教。
不幸的是，安贝德卡尔博士在这场仪式后的两个月去世了。
如今，马哈拉施特拉邦的佛教状况如何？我的回答不是经过研究的，也没有参考任何研究文章，我只是根据自己的观察来回答：
1）人们确实皈依了佛教。但他们没有忘记他们的印度教过去。因此，今天在许多“佛教”家庭中，你仍然可以看到人们信奉印度教，向印度教神祈祷，遵循印度教的崇拜传统。
2）上层印度教种姓的人仍然把佛教徒视为达利特。在村庄的边界上常常会看到一个专门为佛教徒预留的区域，就像达利特聚居区一样。
3）我见过很少数的佛教徒真正接受了这个宗教。他们遵循佛教的生活方式，受过良好的教育，取得了社会地位。
但这是一个罕见的情况。否则，大多数来自这个宗教的人都很贫穷，受教育程度不高，仍然受压迫。他们从事其他人无法想象的工作。
在为基本生活而奋斗时，宗教并不是第一优先考虑的事情。这是佛教在马哈拉施特拉邦衰落的主要原因。
I'd answer this question a bit differently. But only from Maharashtra's point of view as I'm not really aware of the things out of Maharashtra.
I read Balaji Vishwanathan's answer and I don't agree with him. Likewise even Jainism runs on the similar beliefs and principals almost 60-70% parallel to Hinduism. Still as a religion it has its own mark, identity and social respect.
One of the main cause of decline of Buddhism is the Hindu Varna Vyavastha (caste system).
Dr Babasaheb Ambedkar, who was born in a Hindu Dalit caste himself, fought all his life against the social discrimination. As a part of this movement, he along with his 500,000 supporters converted to Buddhism in a formal public ceremony held in Nagpur on 14 October 1956.
Unfortunately, Dr Ambedkar passed away in two months after this ceremony.
Today what is the state of Buddhism in Maharashtra? Mine is not a researched answer. Nor I am referring to any study article. I am answering this on basis of my observation:
1) People did convert to Buddhism. But they did not forget their Hindu past. Hence today in many 'Buddhist' families you can still see people following Hinduism. Praying to Hindu gods. Following Hindu pooja traditions.
2) People from upper Hindu castes still treat Buddhists as Dalit. It's common to see a colony reserved for Buddhists on the borders of the village... like Dalit colonies.
3) I have seen very few Buddhists who have accepted the religion. They follow the Buddhist lifestyle. Are very well educated. Have achieved a social status.
But this is a rare scenario. Otherwise most of the people from the religion are poor. Not very educated. Still suppressed. Do jobs that others can not even imagine.
The religion is not a first priority when you are fighting for basics. This is the main reason for Buddhism declining in Maharashtra.
如果以马哈拉施特拉邦的角度回答这个问题，我的回答会有些不同，因为我不太熟悉马哈拉施特拉邦以外的情况。
我读了Balaji Vishwanathan的回答，但我并不同意他的观点。同样，耆那教和佛教的信仰和原则与印度教几乎有60-70%的相似之处。然而，作为一种宗教，佛教有着自己的标志、身份和社会尊重。
佛教衰落的主要原因之一是印度的种姓制度。巴巴萨希博·安贝德卡尔博士本身出生在一个印度达利特种姓家庭，他一生都在反对社会歧视。作为这一运动的一部分，他和他的50万支持者在1956年10月14日在纳格浦尔举行的正式公开仪式上皈依佛教。
不幸的是，安贝德卡尔博士在这场仪式后的两个月去世了。
如今，马哈拉施特拉邦的佛教状况如何？我的回答不是经过研究的，也没有参考任何研究文章，我只是根据自己的观察来回答：
1）人们确实皈依了佛教。但他们没有忘记他们的印度教过去。因此，今天在许多“佛教”家庭中，你仍然可以看到人们信奉印度教，向印度教神祈祷，遵循印度教的崇拜传统。
2）上层印度教种姓的人仍然把佛教徒视为达利特。在村庄的边界上常常会看到一个专门为佛教徒预留的区域，就像达利特聚居区一样。
3）我见过很少数的佛教徒真正接受了这个宗教。他们遵循佛教的生活方式，受过良好的教育，取得了社会地位。
但这是一个罕见的情况。否则，大多数来自这个宗教的人都很贫穷，受教育程度不高，仍然受压迫。他们从事其他人无法想象的工作。
在为基本生活而奋斗时，宗教并不是第一优先考虑的事情。这是佛教在马哈拉施特拉邦衰落的主要原因。
Kamal Gupta
Buddhism was born in India, flourished here, before entering a phase of decline. This will give you an overview. History of Buddhism in India
Buddhism has had its rise-fall-rise in other places too in SEAsia, in places like Cambodia & Thailand. It has become a non-existent or marginal religion in Malaysia, Indonesia, and southern Thailand, even in Philippines. Same thing goes for it in Afghanistan, in the territories of what is now Pakistan, in Central Asia.
Its growth in China, Japan, Korea, Thailand etc is organic. It has found inorganic growth in US, though the absolute number of followers is minuscule.
佛教在印度诞生并繁荣一段时间，然后进入了衰落阶段。我会为你提供一个概览。佛教在印度的历史佛教在东南亚的柬埔寨、泰国等地也经历了兴衰兴的过程。在马来西亚、印度尼西亚和泰国南部，甚至在菲律宾，佛教已经变得不存在或边缘化。在阿富汗、现今巴基斯坦领土、中亚地区也是如此。它在中国、日本、韩国、泰国等地的增长是有机的。它在美国获得了非有机的增长，尽管追随者的绝对人数微不足道。
Buddhism was born in India, flourished here, before entering a phase of decline. This will give you an overview. History of Buddhism in India
Buddhism has had its rise-fall-rise in other places too in SEAsia, in places like Cambodia & Thailand. It has become a non-existent or marginal religion in Malaysia, Indonesia, and southern Thailand, even in Philippines. Same thing goes for it in Afghanistan, in the territories of what is now Pakistan, in Central Asia.
Its growth in China, Japan, Korea, Thailand etc is organic. It has found inorganic growth in US, though the absolute number of followers is minuscule.
佛教在印度诞生并繁荣一段时间，然后进入了衰落阶段。我会为你提供一个概览。佛教在印度的历史佛教在东南亚的柬埔寨、泰国等地也经历了兴衰兴的过程。在马来西亚、印度尼西亚和泰国南部，甚至在菲律宾，佛教已经变得不存在或边缘化。在阿富汗、现今巴基斯坦领土、中亚地区也是如此。它在中国、日本、韩国、泰国等地的增长是有机的。它在美国获得了非有机的增长，尽管追随者的绝对人数微不足道。
评论翻译
Anonymous
Top 12 Causes for the Decline of Buddhism in India
1. Corruptions in Buddhist Sanghas:
Incourse of time, the Buddhist ‘Sangha’ became corrupt. The monks and followers came to be drawn towards luxury and enjoyment. Receiving and saving valuable gifts like gold and silver made them greedy and materialistic. They came to lead a life of indiscipline. Their example and perverted life-style could not but bring popular hatred. No more the people were inclined towards Buddhism.
2. Reform in Hinduism:
Buddhism had dealt a heavy blow to Brahminical faith. Threatened with extinction, Hinduism started to re-organize itself. Attempts were now made to give up the complex system of rites and rituals and make Hinduism simple and attractive. The Hindus even came to accept the Buddha as a Hindu incarnation and accepted the principle of non-violence. This helped revive Hinduism and made it popular again. This took away the fragrance out of the flower of Buddhism. The decline of Buddhism became inevitable.
导致佛教在印度衰落的12个原因：
1.佛教僧团的腐败：
随着时间的推移，佛教的僧团变得腐败。僧侣和信徒开始追求奢华和享乐。接受和保存金银等贵重礼物使他们贪婪和物质化。他们过上了纵欲放荡的生活。他们的榜样和颠倒的生活方式不可避免地招致了人们的仇恨。人们对佛教不再抱有好感。
2.印度教的改革：
佛教给予婆罗门教信仰以沉重打击。面临灭绝的威胁，印度教开始重新组织自己。他们尝试放弃复杂的仪式体系，使印度教变得简单而有吸引力。印度教甚至接受了佛陀作为印度教化身的观念，并接受了非暴力原则。这帮助印度教复兴并再次流行起来。这使得佛教失去了芬芳。佛教的衰落成为不可避免的命运。
Top 12 Causes for the Decline of Buddhism in India
1. Corruptions in Buddhist Sanghas:
Incourse of time, the Buddhist ‘Sangha’ became corrupt. The monks and followers came to be drawn towards luxury and enjoyment. Receiving and saving valuable gifts like gold and silver made them greedy and materialistic. They came to lead a life of indiscipline. Their example and perverted life-style could not but bring popular hatred. No more the people were inclined towards Buddhism.
2. Reform in Hinduism:
Buddhism had dealt a heavy blow to Brahminical faith. Threatened with extinction, Hinduism started to re-organize itself. Attempts were now made to give up the complex system of rites and rituals and make Hinduism simple and attractive. The Hindus even came to accept the Buddha as a Hindu incarnation and accepted the principle of non-violence. This helped revive Hinduism and made it popular again. This took away the fragrance out of the flower of Buddhism. The decline of Buddhism became inevitable.
导致佛教在印度衰落的12个原因：
1.佛教僧团的腐败：
随着时间的推移，佛教的僧团变得腐败。僧侣和信徒开始追求奢华和享乐。接受和保存金银等贵重礼物使他们贪婪和物质化。他们过上了纵欲放荡的生活。他们的榜样和颠倒的生活方式不可避免地招致了人们的仇恨。人们对佛教不再抱有好感。
2.印度教的改革：
佛教给予婆罗门教信仰以沉重打击。面临灭绝的威胁，印度教开始重新组织自己。他们尝试放弃复杂的仪式体系，使印度教变得简单而有吸引力。印度教甚至接受了佛陀作为印度教化身的观念，并接受了非暴力原则。这帮助印度教复兴并再次流行起来。这使得佛教失去了芬芳。佛教的衰落成为不可避免的命运。
3. Division among the Buddhists:
Buddhism faced divisions from time to time. Division into various splinter groups like ‘Hinayana’, ‘Mahayana’, ‘Vajrayana’, ‘Tantrayana’ and ‘Sahajayana’ led Buddhism to lose its originality. Also the influence of tantricism made people hate it. The simplicity of Buddhism was lost and it was becoming complex. This was enough for the people to keep away from it. The decline of Buddhism became a matter of time.
4. Use of Sanskrit Language:
Pali and Prakrit, the spoken language of most people of India, was the medium for the spread of the message of Buddhism. But Sanskrit replaced these at the Fourth Buddhist Council during the reign period of Kaniska. Sanskrit was a complex language, hardly understood by common people. It was the unintelligible Sanskrit language that had accounted for the decline of Hinduism, earlier. Now, when Buddhism adopted that language, few people were able to understand it. People rejected what they could not understand.
3. 佛教内部的分裂：
佛教时常面临分裂。不同派别的出现，如小乘佛教、大乘佛教、金刚乘、密宗以及顺乘，使佛教失去了其原本的特色。而且密宗的影响使人们对其产生了厌恶。佛教的简约性消失了，变得复杂起来。这足以让人们远离它。佛教的衰落已成为时间的问题。
4. 使用梵语：
巴利语和普兰提语是印度大多数人民的口语，也是佛教传播信息的媒介。但在迦尼沙王朝统治期间的第四次佛教议会上，梵语取代了这些语言。梵语是一种复杂的语言，普通人几乎无法理解。这种难以理解的梵语早先就导致了印度教的衰落。而当佛教采用这种语言时，很少有人能够理解。人们会拒绝他们无法理解的东西。
原创翻译：龙腾网 https://www.ltaaa.cn 转载请注明出处
Buddhism faced divisions from time to time. Division into various splinter groups like ‘Hinayana’, ‘Mahayana’, ‘Vajrayana’, ‘Tantrayana’ and ‘Sahajayana’ led Buddhism to lose its originality. Also the influence of tantricism made people hate it. The simplicity of Buddhism was lost and it was becoming complex. This was enough for the people to keep away from it. The decline of Buddhism became a matter of time.
4. Use of Sanskrit Language:
Pali and Prakrit, the spoken language of most people of India, was the medium for the spread of the message of Buddhism. But Sanskrit replaced these at the Fourth Buddhist Council during the reign period of Kaniska. Sanskrit was a complex language, hardly understood by common people. It was the unintelligible Sanskrit language that had accounted for the decline of Hinduism, earlier. Now, when Buddhism adopted that language, few people were able to understand it. People rejected what they could not understand.
3. 佛教内部的分裂：
佛教时常面临分裂。不同派别的出现，如小乘佛教、大乘佛教、金刚乘、密宗以及顺乘，使佛教失去了其原本的特色。而且密宗的影响使人们对其产生了厌恶。佛教的简约性消失了，变得复杂起来。这足以让人们远离它。佛教的衰落已成为时间的问题。
4. 使用梵语：
巴利语和普兰提语是印度大多数人民的口语，也是佛教传播信息的媒介。但在迦尼沙王朝统治期间的第四次佛教议会上，梵语取代了这些语言。梵语是一种复杂的语言，普通人几乎无法理解。这种难以理解的梵语早先就导致了印度教的衰落。而当佛教采用这种语言时，很少有人能够理解。人们会拒绝他们无法理解的东西。
原创翻译：龙腾网 https://www.ltaaa.cn 转载请注明出处
5. Patronage of Brahmanism:
In course of time there was the rise of the Brahminical faith once again. Pushyamitra Sunga, the Brahmin commander of the last Maurya ruler Vrihadratha, assassinated the king and founded the Sunga dynasty replacing the Maurya dynasty.
The Asvamedha sacrifice was done by him. It gave an impetus to the Brahminical faith. Non-violence, the basic principle of Buddhism, was given up. He destroyed many stupas and monasteries. Many Buddhist monks were put to sword. This stemmed the growth of Buddhism. Again, patronage of the imperial Guptas for Brahminical faith came to open the path of decline for Buddhism.
6. Role of Hindu Preachers:
Harsavardhan drove away the Brahmins from the religious council held at Kanauj. These Brahmins, under Kumarila Bhatta, fled to the Deccan. Under Bhatta’s leadership, Brahmanism staged a come-back. Adi Sankaracharya also revived and strengthened Hinduism. He defeated Buddhist scholars in religious discourses which were held in many places in course of his tour of the whole of India.
Thus, the superiority of Hinduism over Buddhism was established. This trend continued through the efforts of Ramanuja, Nimbarka, Ramananda etc. Hinduism regained its lost glory, position and popularity. It came to be at the expense of Buddhism.
5.婆罗门教的庇护：
随着时间的推移，婆罗门教再次崛起。婆罗门统帅普舍米特拉·须罗将最后一个摩里王朝君主弗里哈德拉暗杀，并建立了须罗王朝取代摩里王朝。他进行了阿育王牺牲仪式，给予婆罗门教以推动力。佛教的基本原则非暴力被放弃。他摧毁了许多佛塔和寺院。许多佛教僧侣被杀害。这抑制了佛教的发展。而后，印度古普塔帝国对婆罗门教的支持为佛教的衰落打开了道路。
6.印度教传教士的作用：
哈扎瓦尔登迫使婆罗门教士离开坎努吉举行的宗教会议。这些婆罗门教士在库马克逃到了德干地区。在巴塔的领导下，婆罗门教再度崛起。阿迪·山克拉奇亚也复兴并加强了印度教。他在整个印度的巡回期间，通过宗教辩论击败了佛教学者。
因此，印度教对佛教的优越性得到了确立。这一趋势通过拉马努加、尼姆巴尔卡、拉马南达等人的努力而持续下去。印度教重新获得了失去的荣耀、地位和受欢迎程度。而佛教则付出了代价。
In course of time there was the rise of the Brahminical faith once again. Pushyamitra Sunga, the Brahmin commander of the last Maurya ruler Vrihadratha, assassinated the king and founded the Sunga dynasty replacing the Maurya dynasty.
The Asvamedha sacrifice was done by him. It gave an impetus to the Brahminical faith. Non-violence, the basic principle of Buddhism, was given up. He destroyed many stupas and monasteries. Many Buddhist monks were put to sword. This stemmed the growth of Buddhism. Again, patronage of the imperial Guptas for Brahminical faith came to open the path of decline for Buddhism.
6. Role of Hindu Preachers:
Harsavardhan drove away the Brahmins from the religious council held at Kanauj. These Brahmins, under Kumarila Bhatta, fled to the Deccan. Under Bhatta’s leadership, Brahmanism staged a come-back. Adi Sankaracharya also revived and strengthened Hinduism. He defeated Buddhist scholars in religious discourses which were held in many places in course of his tour of the whole of India.
Thus, the superiority of Hinduism over Buddhism was established. This trend continued through the efforts of Ramanuja, Nimbarka, Ramananda etc. Hinduism regained its lost glory, position and popularity. It came to be at the expense of Buddhism.
5.婆罗门教的庇护：
随着时间的推移，婆罗门教再次崛起。婆罗门统帅普舍米特拉·须罗将最后一个摩里王朝君主弗里哈德拉暗杀，并建立了须罗王朝取代摩里王朝。他进行了阿育王牺牲仪式，给予婆罗门教以推动力。佛教的基本原则非暴力被放弃。他摧毁了许多佛塔和寺院。许多佛教僧侣被杀害。这抑制了佛教的发展。而后，印度古普塔帝国对婆罗门教的支持为佛教的衰落打开了道路。
6.印度教传教士的作用：
哈扎瓦尔登迫使婆罗门教士离开坎努吉举行的宗教会议。这些婆罗门教士在库马克逃到了德干地区。在巴塔的领导下，婆罗门教再度崛起。阿迪·山克拉奇亚也复兴并加强了印度教。他在整个印度的巡回期间，通过宗教辩论击败了佛教学者。
因此，印度教对佛教的优越性得到了确立。这一趋势通过拉马努加、尼姆巴尔卡、拉马南达等人的努力而持续下去。印度教重新获得了失去的荣耀、地位和受欢迎程度。而佛教则付出了代价。
7. Rifts in Buddhist Order:
The internal rifts and divisions in Buddhist order made the rise of any new apostle impossible. The earlier examples of Ananda, Sariputta and Maudgalayana became very rare. The spirit and missionary zeal of Buddhism was lost for ever. Thus, the decline of Buddhism came in the absence of dynamic preachers and reformers.
8. Buddha Worship:
Image worship was started in Buddhism by the Mahayana Buddhists. They started worshipping the image of the Buddha. This mode of worship was a violation of the Buddhist principles of opposing complex rites and rituals of Brahminical worship. This paradox led the people to believe that Buddhism is tending towards the fold of Hinduism. Buddhism’s importance decreased thereby.
7.佛教内部的分裂：
佛教内部的分裂和纷争使任何新的使徒的崛起变得不可能。阿难陀、舍利弗和目犍连等早期的榜样变得非常罕见。佛教的精神和传教热情永远失去了。因此，在缺乏有活力的传教士和改革者的情况下，佛教走向衰落。
8.佛像崇拜：
大乘佛教徒开始对佛陀的形象进行崇拜。他们开始崇拜佛陀的形象。这种崇拜方式违背了佛教反对婆罗门教式复杂仪式的原则。这种矛盾导致人们认为佛教正在趋向印度教的阵营。佛教的重要性由此减少。
The internal rifts and divisions in Buddhist order made the rise of any new apostle impossible. The earlier examples of Ananda, Sariputta and Maudgalayana became very rare. The spirit and missionary zeal of Buddhism was lost for ever. Thus, the decline of Buddhism came in the absence of dynamic preachers and reformers.
8. Buddha Worship:
Image worship was started in Buddhism by the Mahayana Buddhists. They started worshipping the image of the Buddha. This mode of worship was a violation of the Buddhist principles of opposing complex rites and rituals of Brahminical worship. This paradox led the people to believe that Buddhism is tending towards the fold of Hinduism. Buddhism’s importance decreased thereby.
7.佛教内部的分裂：
佛教内部的分裂和纷争使任何新的使徒的崛起变得不可能。阿难陀、舍利弗和目犍连等早期的榜样变得非常罕见。佛教的精神和传教热情永远失去了。因此，在缺乏有活力的传教士和改革者的情况下，佛教走向衰落。
8.佛像崇拜：
大乘佛教徒开始对佛陀的形象进行崇拜。他们开始崇拜佛陀的形象。这种崇拜方式违背了佛教反对婆罗门教式复杂仪式的原则。这种矛盾导致人们认为佛教正在趋向印度教的阵营。佛教的重要性由此减少。
9. Lose of Royal Patronage:
In course of time Buddhism came to lose royal patronage. No king, worthy of note, came forward to sponsor Buddhism after Asoka, Kaniska and Harsavardhan. Royal patronage works magically for the spread of any faith. Absence of any such patronage for Buddhism came to pave the way for its decline in the end.
10. Huna Invasion:
The ‘Huna’ invasion jolted Buddhism. Huna leaders like Toamana and Mihirakula opposed non-violence completely. They killed the Buddhists residing in the north-western part of India. This frightened the Buddhists of the region either to give up Buddhism or go into hiding. None dared to spread the message of the Buddha during those times. As a result, Buddhism became weak and depleted.
9.失去皇家赞助：
随着时间的推移，佛教失去了皇家赞助。在阿育王、迦尼什卡和哈沙瓦尔登之后，没有出现值得注意的国王站出来资助佛教。皇家的赞助对于任何信仰的传播都起着魔力般的作用。没有这样的赞助为佛教的衰落铺平了道路。
10.胡娜人的入侵：
胡娜人的入侵震惊了佛教。像托阿马纳和米希拉库拉这样的胡娜领袖完全反对非暴力。他们杀害了居住在印度西北部的佛教徒。这使得该地区的佛教徒们害怕要么放弃佛教，要么躲藏起来。当时没有人敢传播佛陀的教义。结果，佛教变得虚弱和衰退。
In course of time Buddhism came to lose royal patronage. No king, worthy of note, came forward to sponsor Buddhism after Asoka, Kaniska and Harsavardhan. Royal patronage works magically for the spread of any faith. Absence of any such patronage for Buddhism came to pave the way for its decline in the end.
10. Huna Invasion:
The ‘Huna’ invasion jolted Buddhism. Huna leaders like Toamana and Mihirakula opposed non-violence completely. They killed the Buddhists residing in the north-western part of India. This frightened the Buddhists of the region either to give up Buddhism or go into hiding. None dared to spread the message of the Buddha during those times. As a result, Buddhism became weak and depleted.
9.失去皇家赞助：
随着时间的推移，佛教失去了皇家赞助。在阿育王、迦尼什卡和哈沙瓦尔登之后，没有出现值得注意的国王站出来资助佛教。皇家的赞助对于任何信仰的传播都起着魔力般的作用。没有这样的赞助为佛教的衰落铺平了道路。
10.胡娜人的入侵：
胡娜人的入侵震惊了佛教。像托阿马纳和米希拉库拉这样的胡娜领袖完全反对非暴力。他们杀害了居住在印度西北部的佛教徒。这使得该地区的佛教徒们害怕要么放弃佛教，要么躲藏起来。当时没有人敢传播佛陀的教义。结果，佛教变得虚弱和衰退。
11. Emergence of Rajputs:
Emergence of the Rajputs became an important reason for the decline of Buddhism. Kings of such dynasties as Bundela, Chahamana, Chauhan, Rathore etc. were militant rulers and loved warfare. They could not tolerate the Buddhists for their message of non-violence. The Buddhists feared persecution from these Rajput rulers and fled from India. Buddhism became weaker and faced decline.
12. Muslim Invasion:
The Muslim invasion of India almost wiped out Buddhism. Their invasions of India became regular and repeated from 712 A.D. onwards. Such invasions forced the Buddhist monks to seek asylum and shelter in Nepal and Tibet. In the end. Buddhism died away in India, the land of its birth.
11.兴起的拉贾普特人：
拉贾普特人的出现成为佛教衰落的重要原因。邦代拉、恰哈玛纳、乔汉、拉索等王朝的国王们是好战的统治者，热衷于战争。他们无法容忍佛教的非暴力思想。佛教徒担心受到这些拉贾普特人统治者的迫害，纷纷逃离印度。佛教变得越来越弱，面临衰落。
12.穆斯林入侵:
穆斯林对印度的入侵几乎消灭了佛教。从公元712年开始，他们对印度的入侵变得频繁而重复。这些入侵迫使佛教僧人在尼泊尔和西藏寻求庇护和避难所。最终，佛教在其诞生之地印度消失了。
Emergence of the Rajputs became an important reason for the decline of Buddhism. Kings of such dynasties as Bundela, Chahamana, Chauhan, Rathore etc. were militant rulers and loved warfare. They could not tolerate the Buddhists for their message of non-violence. The Buddhists feared persecution from these Rajput rulers and fled from India. Buddhism became weaker and faced decline.
12. Muslim Invasion:
The Muslim invasion of India almost wiped out Buddhism. Their invasions of India became regular and repeated from 712 A.D. onwards. Such invasions forced the Buddhist monks to seek asylum and shelter in Nepal and Tibet. In the end. Buddhism died away in India, the land of its birth.
11.兴起的拉贾普特人：
拉贾普特人的出现成为佛教衰落的重要原因。邦代拉、恰哈玛纳、乔汉、拉索等王朝的国王们是好战的统治者，热衷于战争。他们无法容忍佛教的非暴力思想。佛教徒担心受到这些拉贾普特人统治者的迫害，纷纷逃离印度。佛教变得越来越弱，面临衰落。
12.穆斯林入侵:
穆斯林对印度的入侵几乎消灭了佛教。从公元712年开始，他们对印度的入侵变得频繁而重复。这些入侵迫使佛教僧人在尼泊尔和西藏寻求庇护和避难所。最终，佛教在其诞生之地印度消失了。
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