Borobudur, Mendut, and Plaosan   temples   are representative temples in Buddhist   temple architecture in Indonesia. These three temples were built with different backgrounds in their time but have a common function as places of worship. One of the main characteristics in the   building of this   temple is the presence of   Buddha statues with their spiritual function in the religious activities of Buddhists.  This research uses qualitative research methods with a phenomenological approach. Data is processed and analyzed with several stages, namely data condensation, data presentation, and drawing conclusions. The results of the study show that the   Buddha statue is interpreted as an important main symbol in temple buildings.  This symbol is related to   the   sacred meaning of the temple and puja activities carried out by the community.  The Buddha statue is the most important symbol because it   directly represents the Buddha. These Buddha statues are found in all three temples with different names but as Buddhist symbols, have the same characteristics. All three stand out because they are in the middle and tend to be larger in size than other objects, and without a doubt that Buddha statues symbolizing Buddha itself are certainly discussed in Buddhist literature. Although in making Buddhist   statues in the three temples look different such as the sitting   position of the statues, the shape of the   mudras, and the ornaments that adorn them, there are similarities in the components of the statues based on Buddhist   literature. The similarity   of   these components is contained in one sermon (sutta) that explains the characteristics or signs of a Buddha is the   Lakkhaṇa Sutta in Dīghanikāya. It is said in the literature  that  Buddha had 32 signs of the body as  a great man

Borobudur, Mendut, and Plaosan   temples   are representative temples in Buddhist   temple architecture in Indonesia. These three temples were built with different backgrounds in their time but have a common function as places of worship. One of the main characteristics in the   building of this   temple is the presence of   Buddha statues with their spiritual function in the religious activities of Buddhists.  This research uses qualitative research methods with a phenomenological approach. Data is processed and analyzed with several stages, namely data condensation, data presentation, and drawing conclusions. The results of the study show that the   Buddha statue is interpreted as an important main symbol in temple buildings.  This symbol is related to   the   sacred meaning of the temple and puja activities carried out by the community.  The Buddha statue is the most important symbol because it   directly represents the Buddha. These Buddha statues are found in all three temples with different names but as Buddhist symbols, have the same characteristics. All three stand out because they are in the middle and tend to be larger in size than other objects, and without a doubt that Buddha statues symbolizing Buddha itself are certainly discussed in Buddhist literature. Although in making Buddhist   statues in the three temples look different such as the sitting   position of the statues, the shape of the   mudras, and the ornaments that adorn them, there are similarities in the components of the statues based on Buddhist   literature. The similarity   of   these components is contained in one sermon (sutta) that explains the characteristics or signs of a Buddha is the   Lakkhaṇa Sutta in Dīghanikāya. It is said in the literature  that  Buddha had 32 signs of the body as  a great man

This study was conducted to determine the strategy of Dhammadūta in increasing the belief of Buddhists in the Blitar Regency. Due to the ineffectiveness of coaching activities in the Blitar Regency, the Dhammadūta activity was formed as an effort to deal with the problems of Buddhists in the area. Meanwhile, the Dhammadūta strategy is based on SWOT analysis (Strength, Weakness, Opportunity, and Threat). The design of this research is qualitative research using a qualitative descriptive study method. The instrument used is a list of interviews that were asked of two key informants and eight supporting informants and analyzed using the Huberman, Miles, & Saldaña model analysis through three stages, namely data condensation, data presentation, and conclusion/verification. The result of this study indicates that Dhammadūta in the Blitar district has a coaching strategy, that is, by strengthening the quality of Dhammadūta itself, As is the case with holding Buddhist education and training activities and public speakers. It is known that with the existence of Dhammadūta activities, Buddhists in the Blitar district are becoming more active in coming to the monastery to develop their spiritual qualities. Thanks to these activities, the faith of Buddhists in the Blitar district has increased. Thus, there has been harmony between the increasing quality of Dhammadūta and the increasing belief of Buddhists in the Blitar Regency.

This paper presents an overview about the necessity of the Abhidhamma for interpreting several main teachings found in the early Buddhist discourses. The study is based on the Tipiṭaka and some other information taken from exegetical literatures (Aṭṭhakathā). Several important points found in the early Buddhist discourses are critically analyzed in the light of the Abhidhamma. It is found that certain points referring the two kinds of truths which have not been clearly distinguished in the early discourses, are made clear in the Abhidhamma by introducing the two kinds truths, namely sammutisacca and paramatthasacca. Furthermore, some controversial matters such as the doctrine of puggala promulgated by some Buddhist schools, and the wrong views of eternalists and nihilists which are often stated in the early Buddhist discourses but yet not so much discussed, are successfully refuted in the Abhidhamma. Thus, the present study has highlighted the importance of Abhidhamma in giving a better explanation regarding some important and controversial points found in the early discourses.

Throughout history, Indonesia has faced several violence out of which religious issues has most likely become the trigger for such violence. In attempt on building tolerance among religious communities, there are four questioning points that need to be dealt with: 1) what is the religious tolerance? 2) what are the causes for the arising of religious intolerance? 3) what is our response in facing intolerance acts from other religious communities? 4) what are our contributions in creating tolerance, unity, peace and harmony in the midst of religious diversity. This research attempts to discuss this subject matter comprehensively with reference to Buddhist’s canonical literature, with its main aim for educating Buddhist minority in Indonesia on the importance of religious tolerance. The education is greatly needed for two main reasons. The first reason is to make Buddhists minority in Indonesia understand clearly the Buddhist attitude on religious tolerance, thereby they would behave themselves wisely towards followers of other religions. Secondly, it is an attempt to protect them from violence or harassment that might be assaulted from other parties. For, by knowing how to deal and act wisely towards other religious communities, besides that they have taken part in creating tolerance and peace, they are actually protecting themselves. The idea is that protecting others, they protect themselves. From the study it is found that the violence in the society on the name of religion often happens due to the lack of tolerance among religious communities. Education on religious tolerance should be given to Buddhists in Indonesia to prevent other religious communities from treating Buddhists with intolerance, violence or harassment.