The Practice of Humanistic Buddhism for the Indonesia’s National Integrity

In the midst of Indonesian society which is full of diversity, so there needs to be a sense of tolerance and respect for these differences in order to maintain the integrity of the nation, where this is in line with Buddhist teachings which also teach to be able to live in people’s lives so that the desired state of peace and prosperity will emerge. communicate as stated in the text of the 2020 Vesak message of Saṅgha Theravāda Indonesia is reviewed through the use of Buddhist communication theory as part of communication theory originating from the east and Buddhist semiotics to dissect the meaning of the text so that it can be practiced in daily life. The findings from the analysis of the text show that each paragraph in the text of the 2020 Vesak message of Saṅgha Theravāda Indonesia has a Buddhist-based communication delivery pattern that is beneficial not only for Buddhists but for the wider community about the importance of practicing the teachings of love in building a spirit of fraternity in order to maintain the integrity of the Indonesian nation.


INTRODUCTION
Indonesia has various religions, ethnicities, tribe, and cultures that should be seen as a form of wealth and national identity in order to increase the unity and integrity of the Indonesian people. The mixing of these four things into one can lead to peace and beauty, as a form of practicing the implementation of the motto Bhinneka Tunggal Ika and practicing the third and fifth precepts of the Pancasila state philosophy in the life of the nation and state. Indonesia's vast geographical condition and rich culture make us have to admit that in addition to having positive potential, this country also has a large potential for conflict.
Tolerance in diversity in Indonesia has been stated in the state motto that has been made by the founding father in the hope that it will create such ideal living conditions to be able to maintain harmony in the life of the nation and state so as to avoid division (Marta, 2017). Various ways to be able to introduce this motto are necessary to the next generation from an early age, both conventionally and by using technology such as through animated children's films that show the existence of diverse living conditions and Indonesian cultural identity (Sya et al., 2020).
As the nation's next generation, we are expected to be able to overcome this diversity by adhering to the values of tolerance, tolerance, promoting the principles of unity and social care, and applying human values in daily life. These human values include virtue, truth, compassion, peace, and non-violence, which are universal and can be practiced in everyone's daily life which must be carried out as a form of unity (Jumsai & Na-Ayudhya, 2008). There needs to be wisdom and adaptation to the local local culture in terms of time and situation so that the practice of human values can be well received so that it does not become in vain.
The practice of human values is also in line with the moral teachings of various religions which include human relations with oneself, relationships between humans both in the social and natural environment, as well as human relationships with God (Nurgiyantoro, 2010). Cultivating universal human values in the wider community is also the goal of moral education, with the aim of fostering fraternity between humans as individuals and social groups.
In Buddhist teachings, ethics related to tolerance have also been taught, namely love (mettā) and compassion (karuṇā) so that they can establish a sense of fraternity among human beings. Germer & Siegel (2012) revealed that the practice of compassion can provide a valuable solution to ending suffering, which can be used to improve relationships, reduce conflict, maintain unity and harmony, and recognize the impermanence of this social experience.
Instilling a sense of tolerance between religious communities in each individual can be assessed as a social mechanism that is carried out in responding to religious diversity and plurality in everyday life (Faridah, 2013). Maintaining good communication patterns with a humanistic approach will also be able to create a harmonious atmosphere and a good individual personality as a form of tolerance between fellow humans (Nidyansari, 2018). Likewise, Buddhist teachings teach everyone not to impose their will and accept every difference in real life as a process to build a sense of fraternity.
The existence of pluralism is a continuation of the concept of tolerance and moral coexistence, and requires a correct and deep understanding, but until now the concept of pluralism in Indonesia is often misinterpreted and even used for certain purposes which are considered to deviate from basic doctrines and can disrupt the peaceful life of religion (Dzakie, 2014). So as good citizens, we must instill a high level of tolerance so that we can tolerate each other and make Indonesia a closely united country.
The spirit of pluralism as a moral concept that must be owned by every citizen, as an appreciation of differences and heterogeneity, as well as an attitude of acknowledging differences that must be applied to include all parties in diversity. The understanding of pluralism invites us to see that all religions essentially teach about morality and truth, it's just that the way and way of conveying the teachings of goodness is different. The same thing has also been conveyed by Hamdun (2018) which states that pluralism is not just a fact or condition that is plural, plural or more but is also reflected in an attitude of mutual respect, respect, nurturing, even improving or enriching the situation for the better.
In addition to tolerance for diversity, solidarity in coexistence arises from the awareness of each individual. This movement was born thanks to a person's sense of sensitivity and concern in order to achieve justice without tucked in the elements of infiltration of other agendas (Koli & Sadono, 2018).
Buddhism as a teaching that is relevant to the conditions of today's society can be used as a way of life because Buddhism shows human beings how to cultivate maturity and wisdom in order to understand themselves and the environment in which they live. Starting from how to deal with problems and various events that arise in everyday life to how a person develops a good attitude towards his social life so that the relationship between oneself and the environment becomes better.
According to population census data by BPS in 2010, the Buddhist community in Indonesia is only 0.72% or of the total population of Indonesia so that it is categorized as a minority group, but the role of Buddhists in maintaining national unity can be seen clearly and has been felt by many people. all groups of society (Kadir, 2014). As for Buddhism as the fourth oldest religion in the world with more than 520 million followers worldwide, there are many literary texts and discourses that lead to the teachings of peace, harmony, wholeness, and fraternity, so it is interesting to look at from the point of view of communication as a way of communicating. in spreading the teachings to the wider community.
Buddhist teachings have the flexibility and resilience to allow adaptation to the changing needs of different levels of human beings, who selflessly integrate into different races and cultures (Tan, 2014). This can be proven by referring to several sources of Buddhist teachings which mainly discuss the practice of loving kindness, building a sense of fraternity, or not imposing Buddhist teachings on others.
Like the majority of the world's major religions, Buddhism is also divided into a number of different traditions but still share a common set of fundamental beliefs: goodness. Buddhist teachings themselves also emphasize the importance of a person to rely on one's own efforts to achieve a good goal and teach that each individual should have a sense of tolerance for beliefs and others also give love and compassion to all living beings.
The spiritual technique that aims to pass through thought and meaning to achieve enlightenment is one of the hallmarks of Buddhist teaching by contemplating every condition of the worldly life one goes through and reflecting inwardly. These worldly conditions as defined in Buddhist teachings include three main things, namely impermanence (anicca), suffering (dukkha), and corelessness (anatta) which are the basic characteristics of Buddhism. give real meaning to life until it finally reaches the highest liberation (Littlejohn & Foss, 2012). The models identified in the discourses of Gotama Buddha show that listeners should not go to extremes but adapt to behave in the middle way of life, and these models place listeners and communicators actively and identify them as people with broad knowledge and wisdom, so that they can create harmonious conditions in everyday life based on mutual understanding of each other.
Based on the above background, this paper examines the communication model in Buddhism contained in the text of the 2020 Vesak message by the Saṅgha Theravāda Indonesia (STI) to increase a sense of fraternity and maintain the integrity of the nation, starting with elevating the basic teachings of Buddhism and then reviewing it more deeply from the point of view of the point of view of communication is Buddhist semiotics and is discussed based on the concept of Humanistic Buddhism. It is hoped that the interpretation of the meaning of the text can be practiced by the wider community in daily life to support the integrity of the Indonesian nation, and to better understand the communication model in Buddhism to convey universal truth teachings that are dissected using Buddhist semiotics.

METHODOLOGY
A qualitative approach with an interpretive paradigm will be used in this study and is based on Buddhist communication theory as a basis for analysis to obtain sharper and more in-depth study results. As also explained by (Mulyadi, 2013) that qualitative research is a research method that represents an understanding of naturalism (phenomenology), so that it can make in-depth, systematic, factual and accurate descriptions, descriptions, and meanings about various characteristics, facts, and relationships. between the variables studied.
The interpretive paradigm can help researchers to look deeper into the reality of social life that is happening (Anggraini, 2017). When there is new information obtained through this paradigm, it can decide whether the reality is only a symbol or an idea that is deliberately generated or is it a fact of a social problem. Rorong (2020) explains that the study of phenomenology is considered as an integral part of individual experience, learning, and deep meaning. This phenomenological approach also views from the subject's point of view as an instrument for certain phenomena. In this article, phenomenology tries to reveal the meaning of the concept of the text of the Vesak message in relation to being well received in society and can be practiced for the realization of the integrity of the nation.
The data source in this article is the entire text of the Vesak message by Saṅgha Theravāda Indonesia in commemoration of the 2564 B.E./2020 Vesak celebration which falls on Thursday 7 May 2020, but because the whole world is facing the Covid-19 pandemic, the Vesak message is usually circulated to all over Indonesia in the form of printed pamphlets are now made in digital form and can be accessed through the official website of the Saṅgha Theravāda Indonesia.
This research article uses Buddhist semiotics as a scalpel to examine the meaning of the text of the 2020 Vesak Message delivered by Saṅgha Theravāda Indonesia, in which each subheading will make a paragraph digest to draw conclusions about Buddhist teachings to be practiced in daily life, besides that the results of the study also refer to communication theory.
Buddhists to understand more about the communication model. Semiotics has different resources so that it produces various interpretations of the signs on the object so that the meanings that appear will also be different (Januarti & Wempi, 2019).
Buddhist thought regards language as the main tool in constructing and presenting an extraordinary reality. Language that describes the world has no absolutely absolute value, because language is an instrument of false knowledge which creates a perceived reality in a state of general consciousness by means of classifying and conceptualizing perceptual data and linguistic expressions of their meaning.
Semiotic attention in Buddhism is embedded in intellectual and religious discourse, starting with the idea that the world is not as it seems and thus requires a more accurate understanding of self and reality. This will lead to ongoing discussions about the status of language and representation, and about the possibilities and methods of knowing reality beyond imagination; such special knowledge is explicitly defined as enlightenment (Rambelli, 2013).
In addition, Buddhism also developed a special semiotic terminology, but unfortunately it is not well understood in its semiotic specificity, because it tends to be studied in linguistic terms, philosophy of language, or academically more generally. Due to the absence of a single semiotic theory that covers all the same Buddhist traditions, it is almost impossible to describe a "Buddhist semiotics" normatively, but there are several local semiotic theories (which are similar to the field of contemporary semiotics) covering ontology, the nature of signs, language, visual and artistic representations, semantic systems, and implementations to support the depiction of semiotics in Buddhism. So, for Buddhists, semiotics is directly relevant to salvation which is the key but is often overlooked even by Buddhists.
Furthermore, Rambelli (2013) also reveals that Buddhist semiotic ideas and practices show many differences, because they develop in various cultural, historical, and social contexts. Buddhist teachings have established two fundamentally different types of semiotics,

BUILDING INTEGRITY OF THE NATION
In the text of the 2020 Vesak message, referring to one of the verses in the Karaṇīya Mettā Sutta, it is then described in the context of building fraternity in order to maintain the integrity of the Indonesian nation. The analysis of the results of the study using elements of Buddhist semiotics on the Vesak message above will be described in the following paragraphs.
Source: 2020 Vesak Message of Saṅgha Theravāda Indonesia, (2020). Picture 1. Pamphlet Cover of 2020 Vesak Message Text of Saṅgha Theravāda Indonesia Judging from the cover image of the printed pamphlet above, it can be identified that there are 3 main elements, there are the Buddha statue in a meditative position with a golden umbrella above the head and the beam of light leading to the image, the full moon with white light shining above the image, and the title of the Vesak message and the theme of the 2020 Vesak commemoration are white on a black background. The three of them look visually compatible and provide deep meaning regarding the message to be conveyed in it, namely Buddhist teachings as the basis for maintaining the integrity of the nation.
The harmony in the image is a form of visual and artistic representation of Buddhist art and culture in Indonesia in presenting a feeling of harmony in the hearts of every person who sees it. It can also be reassuring so that it is hoped that you can see all the realities that exist in the world more openly and realistically.
Visual representation can be said to have meaning for someone as a form of motivation to participate (Lane et al., 2020). Furthermore, Sankey (2006) reveals that visual representations are often used to correct communication errors that fail to convey a concept completely in conventional methods. In this case, Fauzi & Fasta (2020) also states that visuals in the media have the power to control representations where the influence is cultural and psychological.
From the visual image, it also appears that the existing elements represent the peace aspect so that it is in line with the theme raised and is suitable to be used as the cover page for the text of the Vesak message. The use of images of Buddha images with the Borobudur version reflects that Buddhist teachings have entered and developed to help maintain harmonious living conditions in Indonesia.
Understanding life in real life allows us as humans to emphasize the importance of basic human values that contribute to contentment, harmony, and peace to this day. Because there are still many individuals who think that life is still filled with various forms of frustration and anxiety, where current material and technological advances have not been able to completely solve human problems perfectly, therefore the basics of Buddhism can be applied to every line of life in order to obtain peace.

THE REAL FRATERNITY
In the first subheading, which raises about real fraternity, it explains the life of brothers and sisters in the midst of harmony in accordance with the motto of the Indonesian nation, namely Bhinneka Tunggal Ika. This is also in line with Buddhist teachings in fostering fraternity with love and compassion.
Source: 2020 Vesak Message of Saṅgha Theravāda Indonesia, (2020). Picture 2. Subheading"The Real Fraternity" in the 2020 Vesak Message of Saṅgha Theravāda Indonesia Seen in table 1 above, the paragraph that discusses real fraternity in Buddhist teachings can be divided into three more in-depth essence pieces. All three can be viewed from the three elements of Buddhist semiotics, namely the semantic system, ontology, and implementation, which are then linked to Buddhist communication theory.
The semantic system shows the use of words or sentences that lead to meaning as the basis for using language in the communication process (Ramadani, 2020). Logical semantics is one type of semantics that examines the meaning system seen from logic and then refers to the study or interpretation of text, speech, and visuals (Ginting & Ginting, 2019).
In the essence of the first paragraph, it discusses community life with diversity so that it has different traditions, cultures, customs, religions, and even beliefs but can live in unison without the need to discard the characteristics of its origin, so that it can be viewed from the category of logical semantic systems for further study. carry on. In the type of semantic logic, the message conveyed in this section enters into the interpretation of Buddhist teachings as a guide to living in a society with a high level of diversity so that it can form unity regardless of status and every human being has the right to live.
The essence of this paragraph can be studied by referring to the elements of Buddhist communication theory which discusses the very preciousness of being born as a human being as a being who has the highest level of consciousness among others. Just as in the vast ocean there is a blind turtle that will come to the surface once every hundred years and then when it appears must put its head in a circle that is tossed around with the current of water, so also the parable of the difficulty of being reborn as a human was conveyed by Gotama Buddha.
Ontology discusses what you want to know about the theory of something that "is" or in other words examines how the nature of the object under study produces knowledge (Bahrum, 2013). Furthermore, Zainnudin (2013) reveals the problems contained in the ontology include what is the nature of science, what is the nature of truth and reality that is inherent in that knowledge, regardless of what and how things exist (being). Kattsoff & Soemargono (1986) divides ontology into three parts: simple ontology, quantitative and qualitative ontology, and monistic ontology, all of which have special characteristics as a way of looking at a problem. It is explained that the simple ontology sees everything in its natural state and as it is which makes a person able to be more realistic when facing diversity in the social order of society.
In the essence of the second paragraph, which discusses the beginning of the emergence of a sense of fraternity originating from the existence of love and compassion so that they can together escape suffering, it will be viewed from the perspective of a simple ontology. The meaning conveyed explains the truth of Buddhist teachings as a basis for knowledge to see various realities in real life so that they can live together in harmony until they achieve absolute freedom.
Fraternity and enmity are two opposites but also interrelated. By awakening a sense of fraternity among human beings, it is hoped that harmony and unity can occur which also causes peace in the social environment in accordance with Buddhist teachings which prioritize the interests of the people and do not impose their will.
The importance of having reason and understanding compassion for all beings without limits as a form of practice of Buddhist teachings in everyday life that can be practiced by every individual. Virtue embedded in a person will spread the message of goodness and bring benefits to many people. Therefore, true fraternity will emerge thanks to the support of every human being who desires peace in the midst of a society that has a high level of diversity and the Buddhist teachings conveyed in the Vesak message are very relevant to today's humanistic practice.
Overall, this subheading explains the importance of practicing love and compassion as a foundation for building fraternity in today's diverse society. Eliminating feelings of resentment and hostility is also important so that various groups can live side by side and synergize in creating peace as well as maintaining the unity and integrity of the nation.

BASIC INTEGRITY OF THE NATION
In this subheading, it describes Buddhist teachings as the basic foundation for the integrity of the nation, the key is to apply honesty in daily life. The practice of honesty is very much needed to avoid conflicts of interest, so as to achieve the goal of fostering a complete nation's life.
Source: 2020 Vesak Message of Saṅgha Theravāda Indonesia, (2020). Picture 3. Subheading "Basic Integrity of The Nation" in the 2020 Vesak Message of Saṅgha Theravāda Indonesia Honesty is a basic mindset that deserves attention for those who want an atmosphere of mutual respect, mutual respect in order to establish closeness or integrity in a national community.

Epistemology
Human beings must have a pragmatic behavior.

2
Because there is a universal truth in the teachings of the Buddhist religion, the application of universal honesty and truth will build the integrity of the nation which is indispensable for the survival of the nation and state.
Referring to table 2 above, this paragraph discusses true brotherhood in Buddhist teachings divided into three sections with a more detailed essence. The three paragraphs can be viewed from two elements in Buddhist semiotics, namely epistemology and implementation, each of which is then linked to Buddhist communication theory.
The essence of the first point paragraph discusses the practice of honesty as a basic attitude to create unity in one nation's community, which can be viewed from the epistemology of Buddhist semiotics. The branch of philosophical epistemology as the basis for analyzing this first piece of text describes honesty as a way of thinking in Buddhist practice to carry out daily life that will produce great benefits for the welfare of many beings.
The essence of the second paragraph shows the existence of universal truth teachings and their application must be accompanied by the value of honesty in order to create the integrity of social life. This is a form of implementation of Buddhist teachings, namely honesty (sacca) which sees real life conditions and can convey reality as it is to others, and is expected to bring good benefits to every member of society.
The nature of honesty is also seen as an ethical practice in order to live in harmony, without suspicion in society, for example acknowledging the existence of diversity then honestly admitting it and accepting it without causing suspicion that can divide life. This practice is not only beneficial for oneself but also for others and even the wider community.
Pragmatic behavior in Buddhism shows that humans need to have a simple life, reduce unnecessary desires so that they can make savings, to humility so that they can more easily escape from worldly suffering. If this trait can be instilled in oneself, then it is not impossible that life becomes simpler and all its goals can be more easily achieved.
This subheading reveals the importance of applying the nature of honesty and universal truth according to Buddhist teachings in order to build a nation's integrity which is indispensable for the sustainability of the nation and state. So every individual should be able When we have the value of compassion and honesty then the value of humanity will develop. From compassion and honest principles, one will love others as if they love themselves, thereby removing the stain of hatred in the mind.

Syntactic System
Peace and harmony as the pillars of the ideals of society.
2 Mutual cooperation when dealing with disasters, both natural disasters and other disasters, is a real example of practice in life. Do not feel happy when others suffer, on the contrary, we should help others who are Implementation All forms of violence must be eliminated.
Referring to table 3 on the previous page, part of this subheading discusses mutual cooperation in terms of Buddhist teachings which are divided into two main pieces with more specific meanings. Then it is reviewed from two elements in Buddhist semiotics, namely the syntactic system and implementation, then each of these points is associated with Buddhist communication theory.
The syntactic system is a branch of linguistics that examines the intricacies of discourse, sentences, clauses, and phrases (Ramlan, 1997); and as a study of the patterns needed as a means to connect words into sentences (Radford, 1997). The syntactic study includes the object of the study of phrases and sentences from various aspects, namely syntactic construction, types of phrases, and structures.
The essence of the first point paragraph tells that the emergence of human values comes from the value of compassion and honesty so that you can love others as you love yourself. The syntactic analysis of Buddhist semiotics in this text explains the relationship between the cultivation of compassion and honesty as the basis for humanitarian practice between others and doing good for the benefit of many people.
Spreading the message of goodness according to reality to the wider community is the responsibility of every member of the community so that everyone can live safely and happily. Every action we take, must be done with a clear understanding and without doubt and based on goodness where having full awareness as the root of the action also plays an important role so as not to do bad things.
In one of the Buddhist teachings regarding the welfare of the nation, it is stated that there are seven conditions conducive to the growth of the welfare of the nation, among which citizens must gather to carry out deliberation in harmony, reach consensus together to resolve their national affairs, and comply with applicable laws. By upholding respect for the teachings of truth like this, it can also reduce disputes and misunderstandings, both small and large, and make society more peaceful and orderly as a support for the achievement of common goals.
In the essence of the second paragraph, it explains how to live to help each other and trust each other to be applied as mutual cooperation behavior in everyday life. This is seen as an implementation of Buddhist semiotics to show that helping others indirectly also practices the teachings of love and human values at the same time.
Also showing empathy for the suffering of others will be able to ease the mental burden so as to support them to quickly get up and achieve their goals. Help morally as advice and discourse become one of a small but significant form of great help, as can also be seen live in harmony with their fellow community members.
Most people just devote a sincere affection to family members, friends, kin only and this is the usual practice of affection to a loved one. This practice should be extended to all beings in the universe so that more beneficiaries goodness.
All forms of violence that are both verbal and non-verbal must be removed because it does not correspond to the norms and rules of the doctrine of universal truth. This practice in addition to eliminating lust, greed, and personal hatred also gains rewards that result in the creation of harmonization of life with others and can lead to the supreme liberation. In table 4 above, it can be seen that this is part of this subheading which discusses the struggle of the nation based on Buddhist teachings. Where the essence of this paragraph can be viewed from the elements of Buddhist semiotics, namely logical semantics, it will then be associated with Buddhist communication theory.
Trismanto (2015) reveals that the preparation of a logical sentence is closely related to the truth of the sentence itself because it also depends on the proposition. The meaning of a sentence greatly determines the level of logic, therefore in compiling sentences it is necessary to pay attention to the choice of words (diction), use of words, and conjunctions so that the meaning of the message can be conveyed properly.
Digest on the subheading have revealed the importance of awareness will be the main foundation of happiness together in the struggle to achieve common goals and create social justice for all human society. The interpretation of the Buddhist teachings contained in verse 194 in the Dhammapada scriptures shows that happiness can be achieved when the struggles of everyone who practice good practices have united, but also for the sake of maintaining the integrity of the nation.
The struggle of every citizen who has been united in maintaining the unity and integrity of the nation must be appreciated by all groups so that this country can be passed on to the next generation with good conditions. Full support from good friends (kalyāṇamitta) like this is very necessary to be able to give happiness to live together by putting aside personal interests for the welfare of living in a complete togetherness.
Gotama Buddha has a very impressive communication technique in conveying His teachings to everyone from nobles to commoners so that the meaning conveyed can be well received and practiced to this day. He can conquer those who are evil without violence but only by practicing the truth and practicing love so that he can increase the goodness in the universe (Littlejohn & Foss, 2012).
By relying on the kindness and human values, the Buddha teaches tolerance with fellow human beings and even to different religious beliefs in order to maintain harmony in social life. Regardless of social strata, this teaching of truth is always conveyed with a different approach but still with the same meaning so that the teaching can be practiced by anyone.
Simplicity in life as a form of expression of love that includes a reorientation of one's views and behavior, even in a competitive world, full of lust and full of attachment. Someone who has a gentle nature of his life simple, effective and efficient, and has no restrictions on its senses, not excessive and uncontrolled manner will be easy to cultivate wisdom so that it can perform useful actions and does not harm others.
Seeing a life full of suffering both physically and mentally as a fact of life that cannot be avoided by everyone, such as birth, old age, illness, to death. Through the message of peace that has delivered the Buddhist doctrine which teaches us that this good practice can bring whoever they put it into practice to achieve the highest goal in Buddhism is an absolute exemption (nibbāna).
The findings based on the review of four previous section shows that the model of communication in the Buddhist influence on a person's life in the community. For example, blending in with the local culture in Indonesia, especially Java culture so now Borobudur can stand as a form of acculturation with the universal teachings of Buddhism and Buddhist convey to the general public through the carved reliefs on the walls.
The meaning conveyed in the text of the 2020 Vesak Message by Saṅgha Theravāda Indonesia focuses on harmonization in life to jointly build the integrity of the nation, which can be realized by understanding each other, increasing tolerance, caring for each other, forming a sense of love so that they can live like brothers. These universal teachings can be practiced by every individual in the midst of the diversity that exists in Indonesian society.

CONCLUSION
Communication in Buddhist teachings is unique in conveying messages of kindness to all individuals regardless of social strata so that it is easily accepted and practiced, one of which is the development of the concept of Humanistic Buddhism which can be a solution to every human problem. Gotama Buddha uses a distinctive style of communication to teach various teachings of goodness and can even subdue those with bad intentions into entering the path of truth.
Moving on from the Buddhist view of the reality of life which consists of impermanence, suffering, and without essence, the text of the 2020 Vesak Message delivered by Saṅgha Theravāda Indonesia opens our insight into the true nature of life and sees things not only from one side. There needs to be wisdom in understanding the reality of life to finally be free from suffering.
In addition, tolerance in the diversity of society is one of the Buddhist teachings that is very relevant to the current state of the Indonesian people, where with mutual respect we can live peacefully side by side and harmoniously so that national unity can also be maintained.