Short answers, pulled from the story.
Criticism of Buddhism includes philosophical objections to doctrines such as karma, impermanence, and emptiness, as well as practical criticisms of how practitioners have acted. Critics have raised concerns about the treatment of women in Buddhist texts, the involvement of Buddhist monks in violence, the commercialization of funeral rites, and sectarian disputes between Buddhist schools.
Traditional Buddhist texts depict women as deceitful and lustful, and scholars Isaline Blew Horner and Diana Mary Paul have documented discrimination against almswomen and laywomen in Indian Buddhism. Kawahashi Noriko found that the contemporary Japanese Buddhist community holds views that women are inherently incompetent or dependent on men for liberation, and has ignored feminist critique.
In his 2014 book, Whitley Kaufman identifies the Memory Problem (no evidence for reincarnation, so past evils cannot be known or atoned for), the Proportionality Problem (difficulty measuring good versus bad acts), the Infinite Regress Problem (unclear where the first karma originated), the Problem of Explaining Death (everyone dies though death is treated as the greatest evil), and the Free Will Problem (karma contradicts free will).
Yes. During the Cold War, Thai monk Kittivuddho asserted in an interview that killing communists did not violate the principle of non-violence. In Sri Lanka's civil war, Sinhalese Buddhist nationalist monks served as chaplains for soldiers fighting Tamil Hindu insurgents. Buddhists in Japan, Thailand, Myanmar, and Sri Lanka have all faced criticism for involvement in violent conflicts.
Hindu Vedanta philosophers labeled Buddhism a nastika school because its doctrines of emptiness and no-self conflict with the Hindu concepts of atman and Brahman. Jain thinkers, including the author of the 19th-century Atmasiddhi Shastra, criticized Buddhist momentariness as an oversimplification. Chinese Taoists, from at least the year 166, claimed that Laozi traveled to India to become the Buddha, and both traditions accused each other of plagiarism until the middle of the 9th century.
Inoue Shinichi of the Foundation for the Restoration of Buddhism has compared the sale of posthumous Buddhist names in Japan to Catholic indulgences. These names, which traditionally reflected merit accumulated through temple donations or services, have become increasingly commodified, drawing scrutiny over their commercial dimension.