Pelinggih Pajenengan as a Manifestation of Śiwa - Buddha Syncretism in the Pegulingan Temple Gianyar Bali

The teachings of Śiwa who dominate and are recognized as a majority and even animates most of the Hindu values in Bali do not forget to accommodate and harmonize themselves with other teachings, one of which is the Buddhist. From this, the existence of Buddhist teachings is still developing today. The reflection of the unification of the value of Śiwa-Buddha's teachings, one of which can be found at the Pura Pegulingan in Manukaya Village. The manifestation of the Śiwa-Buddha syncretism in the Pegulungan Temple is the Pajenengan Temple. Pajenengan 's Pelinggih itself is a Pelinggih in the form of a Buddhist stupa which is worshiped jointly by Hindus and Buddhists who are the patrons of the temple. The influence of Buddhism in the Tampaksiring and Pejeng areas was inseparable from the policies of Masula Masuli in Bali in the śaka year 1100 (1178 AD). In particular, this study aims to analyze the Pelinggih Pajenengan as a form of Śiwa -Buddha syncretism at Pegulungan Temple. In particular, this study aims to analyze the Pelinggih Pajenengan as a form of Śiwa-Buddha syncretism at Pegulingan Temple. This research is qualitative research with a theological approach, while the data collection techniques used include observation, interviews, literature study, and document study. This research is qualitative research with a theological approach. The results of this study are very important because it shows the intense Pelinggih as a form of syncretism Śiwa-Buddha. Pelinggih Pajenengan was also called Padma Asta Dala in a Buddhist statue of gold with a standing attitude or Tribangga with the attitude of the waramudra hands. Thus, the existence of Pelinggih Pajenengan which contains the patterns of Śiwa and Buddha. The discovery of relief of stupa and lingga-yoni is proof that the unification of the two different teachings is very possible and as a unifying medium for Hindus and also Buddhism in the Pegulingan temple. In addition, the mantra addressed to Śiwa Raditya was also spoken by Śiwa-Buddha Raditya, this proves that the teachings of Śiwa-Buddha have been integrated in the Pegulingan temple.


Introduction
In the Hindu community in Bali, Hinduism and Buddhism are placed in an equal position; no one is higher or lower.This is evident from the confessions of paṇḍita in Bali that paṇḍita Śiwa will not be perfect if they do not know the teachings of Buddha.Conversely, paṇḍita Buddha also admits that they will not be ideal if they do not know Śiwa teachings.Followers of Śiwa use Buddha's tirtha from paṇḍita Buddha for purification of the ātma for the deceased.Conversely, the tirtha of paṇḍita Śiwa is used by Buddha for the same purpose.
Several ancient Balinese inscriptions mention a statement of respect for namaśiwaya namobuddhaya (Suamba, 2009).Records Goris (1968) of the nine sects that developed in Bali around the 10th century also confirm the existence of the Śiwa Siddhanta and Sogata sects.Other evidence is also mentioned in several inscriptions regarding the designation of saints, namely Dang Acarya for paṇḍita Śiwa and Dang Upadhyaya for paṇḍita Buddha (Suamba, 2009).The Śiwa-Buddha religion is still alive in Bali today, especially with the yajña ceremony resolved by Tri Sadhaka, namely Śiwa, Buddha, and Bhujangga.
The values of Buddhism are one of those that have existed for a long time until they finally became syncretic with the teachings of the dominant Śiwa sect in Bali.Buddhism is a religion that has developed rapidly in Indonesia, as evidenced by the many findings in the form of inscriptions, temples, and other relics.The development of Buddhism in Indonesia is inseparable from the influence of Hinduism; the two influence each other so that the formation of other Hindu (Śiwa) and Buddhist religions from their country of origin (India).In the 10th century AD, during Udayana and Gunapryadharmapatni, the various existing sects were united into Śiwa and Buddha to create stability in the country.The Śiwa Siddhanta, Pasupata, Bhairawa, Waisnawa, Brahmana, Resi, Ganapatya, and Sora sects belong to the Śiwa sect, and Saugata stands alone.So that the religion that the Balinese people most widely embraced at that time, namely Śiwa and Buddha (Ardika, 2011).
Subsequent developments when the influence of the Singasari Kingdom continued with the power of Majapahit in Bali, the relationship between these two religions became increasingly melted and became one called Śiwa-Buddha.This could be united because of the influence of Tantrayana (Widnya, 2008).In Bali, belief in Śiwa and Buddha has been practiced since ancient times.This is evident from various archaeological findings related to the worship of Śiwa and Buddha.This cult in Bali has shown tolerance (Sunarya, 2000).Suamba (2009) confirms with archaeological data from the Bedulu and Buruan Village areas regarding the life of Śiwa-Buddha living side by side and in harmony.In Banjar Kutri, Buruan Village, Blahbatuh District, Gianyar, several temples have archaeological remains in the form of statues.These statues include the figure of Durgamahisasuramardini, the Amoghapasa statue (Puseh Temple), the embodiment of the Bhatara statue, and the Aksobya statue (Bukit Dharma Temple).Ardika (2011) says that paṇḍita in Bali regard Śiwa and Buddha as brothers, with Buddha as the youngest.Śiwa-Buddha and his devotees coexist in peace.The connection between the relics of Buddhist statues in Bali temples indicates that in ancient times, there were strong efforts to form a middle way to bring together the teachings of Śiwa and Buddha to become a spiritual foundation besides strengthening political influence.Pegulingan Temple is an application model of the Śiwa-Buddha teachings, which has now become a Cultural Heritage Site in a Traditional Village of Basangambu, Tampaksiring District, Gianyar Regency.This temple is unique, namely that in Uttama Mandala, there is a building that is purified and worshiped by residents in the form of a stupa which is a holy place for Buddhists, in Madhyama Mandala also Buddha statue under Bodhi tree.
The Mantra reveals that the Śiwa-Buddha Religion did not disappear.Finally, the Śiwa-Buddha Religion emerged similarly, but both religions are independent, remain true to their original traditions, and enjoy their autonomy.It's just that now the unity of purpose of the two religions is emphasized and called Śiwa-Buddha.The Buddhist religion in question is that spread by Rsi or Mpu from East Java, such as Mpu Tantular, Mpu Kuturan, and Astapaka.Even today, the two religions in Bali still see paṇḍita from the two religions performing ceremonies together, such as in a big and main tradition.These two religions are not distinguished in Bali.
The syncretism process can occur with an open society attitude and frequent intense interactions with other cultural elements, one of them is in Bali.Bali is a meeting place for various cultural factors that still exist today.Various forms of cultural encounters can be seen in religious aspects, several manuscripts in Bali have Śiwa-Buddha themes, including Kakawin Sutasoma, Candrabherawa, Siwāgama, Bubuksah, and others.The remnants of the encounter that took place when Bali still had many sects can be found at the temple as a means of unification.Temples, known as holy places, are appropriate places to crystallize a concept of harmony through syncretism.
Temple as a holy place, a place to worship the existence and majesty of Ida Sang Hyang Widhi, a place to get closer to Him, as well as a center for socio-cultural and educational activities that have the spirit of Hinduism, of course, is in line with that opinion according to the Association of Seminars on Misinterpretations of Interpretation of Aspects In Hinduism I-XI, the temple is a sacred place to worship Ida Sang Hyang Widhi Wasa in all Prabhawa and atman sidha dewata or the holy spirits of the ancestors (Puspa, 2008).
Not all temples have the same characteristics.Temples in Bali are grouped to increase people's understanding and awareness of temples as holy places and avoid the existence of Hinduism in a temple.So many temples will significantly enable the people to strengthen unity and harmony within the framework of syncretism through sacred symbols and become a shared conception among religious communities.We can see syncretism in the spiritual aspect, one of which is in the Pegulingan Temple in Manukaya Village, Tampaksring District, Gianyar Regency.
The form of the Śiwa-Buddha syncretism in the Pegulingan Temple is the Pelinggih Pajenengan.Pelinggih Pajenengan is a Pelinggih in the form of a Buddha stupa that is worshiped jointly by Hindus and Buddhists, who are the patrons of the temple.The influence of Buddha in the Tampaksiring and Pejeng areas was inseparable from the policies of King Masula Masuli in Bali in the śaka year 1100 (1178 AD).King Masula Masuli, who laid the foundation for tolerance between the teachings of Śiwa and Buddha in a symbol that became the strength of the religious spirit (religious emotion) for the people of North Gianyar, is still inherited in the Pegulingan Temple.
The existence of two teaching entities between Śiwa and Buddha coexist and acculturate with one another.From this phenomenon, it can be seen that integration between Hindus and Buddhists is possible through religious symbols.Communities in the Basangambu Traditional Village and Hindus, in general, have been carrying out yajña for generations at the Pegulingan Temple, which is adjacent to a holy place or Pelinggih originating from Hinduism.This reality is quite interesting to be studied and researched scientifically and in-depth about Pelinggih Pajenengan as a manifestation of Śiwa-Buddha syncretism in the Pegulingan Temple Gianyar Bali.

Methods
Pelinggih Pejenangan uses a qualitative method as a form of syncretism of the Śiwa-Buddha teachings at the Pegulingan Temple Gianyar Bali.Qualitative research is holistic (comprehensive), complex, dynamic, and full of meaning, so data in such situations can't be collected using quantitative analysis using instruments such as tests, questionnaires, or interview guides (Sugiyono, 2012).Qualitative research is expected to be able to produce an in-depth description of observable speech, writing, interview, and behavior of an individual and community group.Qualitative research aims to find patterns that might be developed into a theory (Kaelan, 2012).The research approach in this study uses a theological approach.The theological approach to understanding religion literally can be interpreted as an effort to understand faith by using the framework of theology which departs from a belief that the empirical form of religion is considered the most correct compared to the others (Abdullah, 2006).Thus, the theological approach to understanding religion uses a deductive way of thinking, that is, a way of thinking that starts from beliefs that are believed to be accurate and absolute because teachings that come from God are actual, so there is no need to question them first, but start from subsequent beliefs-Strengthened by arguments and arguments (Zulaiha, 2017).

Syncretism of Śiwa-Buddha Teachings
The word syncretism, which has become our everyday word, is a foreign word that can be traced from the Greek word.Sunisanto, Sunkretamos means unity, and the word Synkerannumi means to mix up.Etymologically, syncretism comes from the word syin and kretiozein or kerannynai which means mixing conflicting elements.The meaning is a movement in philosophy and theology to present a compromise at-compromising somewhat different and contradictory things.Simuh added that syncretism in religion is an attitude or view that does not question the right or wrong faith, namely a perspective that does not ask whether religion is pure.All religions are seen as good and faithful for those who adhere to this understanding.Therefore, they try to combine the good elements of various beliefs, which differ from one another and are used as a stream, sect, and even religion (Simuh, 1988).The etymological search for the word syncretism, according to Anceise Oxford Dictionary, syncretism is an attempt to drown out differences and produce unity among various sects or philosophical schools (Nida, 2019).
Syncretism in religion is an attitude or view that does not question the right or wrong of faith, namely a philosophy that does not ask whether a belief is pure or not.All religions are seen as good and faithful for those who adhere to this understanding.Therefore, they try to combine the good elements of various religions, which are different from one another, and make them into a sect, sect, and even religion (Amin, 2000).Syncretism in this study is merging and mixing as a result of contact or cultural contact by drowning out differences and producing unity among various sects or schools of religious philosophy.
The Śiwa-Buddha teachings then became a belief that grew in religious life in Bali and has been passed down from generation to generation until today.We can see this in the practice of Hindu religious rituals, especially in Bali, which is known as the Śiwa-Buddha concept (Kiriana, 2021).
Śiwa's teaching is the teaching with the highest reality being Śiwa himself, and this teaching has unique characteristics from other teachings.According to Maswinara (Maswinara, 2006), Śiwa's teachings are a branch of religion, where the difference is the worship of the phallic form of Śiwa.The word Śiwa comes from teachings that worship Śiwa as the main god, meaning the Śiwa sect is a group or collection of people who worship and place Śiwa in the central place.So Śiwa is teaching to reach the path to the Creator, or an approach to unite with the Creator, which originates from the Śiwa sect.The concept of Śiwa's teachings cannot be separated from Śiwa Siddhanta, in Śiwa Siddhanta mentions that the natural world originates from Maya (impure matter, the universe's potential), an actual eternal entity recognized as genuine.Śiwa Siddhanta is also interpreted as Truth from Truth because Śiwa Siddhanta consists of the word Saiwa which means relating to Śiwa or Truth, and the word Siddhanta implies conclusion.Thus, Śiwa Siddhanta tells the truth from the truth because he is a system of the philosophy of truth.After all, this system obtains a final truth that no longer needs to be questioned (Sastra, 2007).
The development of Buddhism in Indonesia is generally divided into Mahayana Buddhism and Tridharma Buddhism.Mahayana Buddhism is a fusion of the Zen sect and Sukhavati sect (the Chinese element is still vital).At the same time, Tridharma Buddhism (Buddhist pagoda) in Indonesia is a fusion of Mahayana Buddhism with the traditional culture of Daojiao, Run Jiao, and local culture.Developments include Kwee Tek Hoay, Khoe Soe Khiam, Ong Kie Tjay, and Aggi Tje Tje.At first glance, it turns out that a tantric sect once existed in Indonesia, namely in the 9th century, which then disappeared.This Indonesian tantric sect began with the arrival of Subhakarasingha, Vajra Bodhi, and Amongha Vajra to Indonesia.When it spread to China, this Tantric teaching was passed down to Hui Guo, Hui Guo's student named Ban Hong from the Kalinga kingdom in Indonesia.This Buddhist Tantra school has developed in Bali until now (Moens, 1986).
Śiwa-Buddha is a religious term coined by Mpu Prapanca in the Kakawin Negarakretagama, and there is implied worship of Śiwa-Buddha, sang suksmeng tleng ing samadhi Śiwa-Buddha sire sakala niskalatmaka (which infiltrates the center of Śiwa-Buddha samadi, He is the soul of all that is with parts and without parts).In this case, the term Śiwa-Buddha means the oneness of Śiwa-Buddha (Puspa & Saitya, 2021).
Mpu Prapanca wrote Kakawin Negarakretagama in 1365 AD, which soon appeared in the literary works Kakawin Arjuna Wijaya (1367 AD) and Kakawin Sutasoma (1380 AD), both of which were works by Mpu Tantular.In kakawin Kakawin Sutasoma as a religious term, Śiwa-Buddha has invited the attention and interpretation of experts from various disciplines.In principle, Śiwa-Buddha is interpreted by researchers as a process of unification between Śiwa religion and Buddhism (Mahayana).Mpu Tantular interprets the Śiwa-Buddha concept as a form of religious multiculturalism from the Śiwa and Buddha which can be observed in his two kakawins, namely Kakawin Sutasoma and Kakawin Arjuna Wijaya (Saputra & Suarka, 2018).
Theologically, the oneness of Śiwa-Buddha is called Sanghyang Tunggal.In Śiwa's teachings which were then embodied by using the Ongkara symbol.Whereas in Buddhism it is symbolized by Hrih.Where then came a concept called purusa and pradhana.These two concepts became known as Rwabhineda (Kiriana, 2021).So, what is meant by Śiwa-Buddha in this study is that Śiwa-Buddha is a harmonious whole as the belief of Hindus in Bali.The Śiwa-Buddha unity is a balanced and humanist synthesis of the Śiwa and the Buddhist sect, which are the Hindu in Bali religions.

Pelinggih Pajenengan as a Manifestation of Śiwa-Buddha Syncretism
The existence of the Pegulingan Temple is seen in history as a symbol of King Masula Masuli, creating a balance between the teachings of Śiwa and Buddha, giving consequences for the syncretism of various attributes of Śiwa and Buddha.The existence of the two teaching entities in the same environment provides an opportunity to flex the old values of the two instructions (Pemayun, 2019).Cross-conditions within a certain period leave historical traces that can be traced either directly or indirectly.The syncretism process of the Śiwa-Buddha teachings in Pegulingan Temple can be seen and traced from historical evidence and the acculturation implications, such as the social relations of Hindus and Buddhists as the founders of Pegulingan Temple.
The historical aspect of the existence of the syncretism process of the Śiwa-Buddha teachings at Pegulingan Temple can be seen in the discovery of reliefs that are thought to have Buddhist patterns.The findings of clay materials and several gold plates inscribed with the mantra ye-te in Buddhism can be used to determine the relative chronology of the buildings in the Pegulingan Temple.Based on a paleographical study of the letters used on the gold plate and material, it is estimated that it dates from the mid-9th and early 10th centuries AD (Project for the Restoration and Maintenance of Historical and Archaeological Heritage of Bali, 1984Bali, /1985)).
If this allegation is correct, the Pegulingan Temple complex appears to be contemporaneous with the Tirtha Empul site, which dates from the second half or the end of the 10th century AD, namely during the reign of the Warmadewa dynasty family in Bali.It should be noted that the Tirtha Empul and Pegulingan Temple sites are very close to one another.Besides paleographical studies, the relief depicting two elephants flanking a gate with their backs to each other is interpreted as a horn.
The existence of sites with Śiwa and Buddha motifs in Pegulingan Temple shows that, historically, the relationship between Śiwa and Buddha has been well established.In addition, the discovery of a Buddhist stupa with several statues of Dhyani Buddha at Śiwa Temple, now called the Pajenengan, is authentic historical evidence of acculturation in the past.
The religious aspect, which is the focus of this research, proves that the acculturation of the Śiwa-Buddha teachings has developed into a more profound part.The communication that existed during the King Masula Masuli between Hindus and Buddhists was deeply rooted in their entire religiosity.The process of syncretism that occurs due to cultural contact produces several forms of syncretism, one of which is in the religious aspect.The modification can see in the mantra for worship during Piodalan at Pegulingan Temple.According to an interview with Jero Mangku Wayan Weda (Interview, July 27 2022) said that there are differences in the mantras for the panca sembah at Pegulingan Temple and other temples, if, at Pegulingan Temple, the second worship that is offered to Śiwa Raditya is referred to as Śiwa-Buddha.So, the mention of the prayer mantra addressed to Śiwa Raditya.
In addition to offering mantras to Śiwa-Buddha as Surya, the mention of Buddha Wairocana is also inserted in the mantra to perform worship at the Pegulingan Temple.
As explained above, Dhyani Buddha Wairocana is the attitude of the Buddha mudra in the middle or center position.This shows that the representation of Buddhist elements in worship at Pegulingan Temple has a place in the yajña ceremony.Typical worship at Pegulingan Temple is also found in the jaba tengah, with a Buddha statue under the Bodhi Tree.
The existence of a Buddha statue with a Bodhi tree has a special meaning for Buddhists at Pegulingan Temple.In the history of the development of Buddhism in India, the Bodhi tree is synonymous with the place of enlightenment of Siddhartha Gautama to become Bodhisatwa.The Buddha statue in jaba tengah is specifically for Buddhists and one of the Pelinggih for Hindus.This can be seen from the many Hindus offering canang, incense, and candles as a tribute to the Buddha.The existence of the Living Buddha's teachings from the beginning provided quite influential contacts for Hindus so that the process of syncretism in religious life took place steadily and was constantly growing (Pemayun, 2019).
The existence of the Pegulingan Temple as one of the relics gives evidence that the teachings of Śiwa and Buddha were so dissolved in the past, and they still exist through a civilization that is so dynamic.Pelinggih Pajenengan provides a social and spiritual bond as a form of syncretism of the Śiwa-Buddha teachings at Pegulingan Temple.Pelinggih Pajenengan, the embodiment of Dhyani Buddha and Śiwa, are inseparable.
During an interview with Jero Mangku Weda (Interview, 27 July 2022), it was stated that during the first excavation, a relief in the form of a hexagon resembling a lotus with lingga and yoni was found next to it.
The hexagonal relief in question is Pelinggih Pajenengan, known today, and is complete with a Dhyani statue of Buddha.It is estimated that there are five Buddha statues in Pegulingan Temple, made of padas stone; however, only four were found in damaged condition during excavations.However, from that, the discovery of the Dhyani Buddha statue adjoining the lingga yoni emphasized that the syncretism of Śiwa-Buddha is personified as a Pelinggih Pajenengan is a form of unification of teachings.In its development, the stupa became a Buddhist monument commemorating a significant event or related to particular religious objects.This is also the basis for the assumption that Pelinggih Pajenengan is an important monument during the reign of king Masula-Masuli.Aside from being a sacred monument, a stupa is also used to store sacred objects related to the teachings of the Buddha.In Pelinggih Pajenengan himself found a gold Buddha statue with a standing attitude or tribangga on a pedestal made of bronze but which had been damaged, with a waramudra hand attitude, which belonged to Dhyani Buddha Ratnasambhawa, who rules south of the Dhyani Buddha Ratnasambhawa statue with waramudra attitude.
Thus, the existence of Pelinggih Pajenengan, which contains Śiwa and Buddha motifs, is a form of syncretism of the Śiwa-Buddha teachings, which have immense historical value in the development of culture and the relationship between Śiwa and Buddha.The discovery of the stupa and lingga yoni reliefs proves that the unification of the two different teachings is possible and serves as a unifying medium for Hindus and Buddhists in Pegulingan Temple.
Pigure 1. Pelinggih Pajenengan (Source: Saitya Documentation, 2022) In its development, the stupa became a Buddhist monument commemorating a significant event or related to particular religious objects.This is the basis that Pelinggih Pajenengan is an important monument during the reign of King Masula Masuli.Aside from being a sacred monument, a stupa is also used to store sacred objects related to the teachings of the Buddha.In Pelinggih Pajenengan himself found a gold Buddha statue with a standing attitude or tribangga on a pedestal made of bronze but which had been damaged, with a waramudra hand attitude, which belonged to Dhyani Buddha Ratnasambhawa, who rules south of the Dhyani Buddha Ratnasambhawa statue with waramudra attitude.
Syncretism of the Śiwa-Buddha teachings in the Pagulingan Temple are a reflection of inter-religious harmony that leads to theological values, meaning that human values formed in society are the realization of religious education.Hindu spiritual teachings clearly state that everyone is brother and sister because humans come from the same source, so everyone must respect, value, and help each other.The implementation of religious teachings that lead to religious human values is adapted to their ideas and ideas in the form of inter-religious harmony.Suppose in intra-religious life, individuals are used to greeting each other and feeling one bond.In that case, religious values must also expand the bond to become inter-religious people whose theological attributes differ but make it one bond.This shows that the environment and social life conditions represent Hinduism's teachings.
Syncretism that arises from public awareness provides an understanding that activities carried out by humans always involve elements of religion and belief in them.All of this is imbued with the acceptance of Hindus as the majority of the Pegulingan Temple, which is represented in building harmonious relationships with fellow human beings in the theological dimension, usually the Buddhists also make prayers during piodalan, worship is carried out after Hindus carry out prayer.Therefore, there is a syncreitsm of the Śiwa-Buddha teachings have a significant impact religiously on society in general or individually.
Strengthening a rooted understanding of religious teachings, apart from studying and contemplating them, is implementing them in everyday life.These two dimensions that influence each other greatly determine how deep and able an individual can translate and convert his religious understanding into something positive and beneficial.The knowledge of religion that penetrates other aspects of human life reflects how far religion is integrated with cultural values.From an anthropological perspective, religion is an element of a culture where its value influences the formation of human civilization.Culture is an idea or the result of human thoughts that are constantly changing.Culture concerns the character and behavior that becomes a person's habits in the form of tradition and is inherited from generation to generation.These traditions become legitimate for someone to act as a truth that has been integrated into society and agreed upon.However, change is eternal in this world due to the development of human thought, so traditions and culture also experience changes as a human need.This shows that culture is not static but dynamic.Changes in people's lifestyles are the impact of modernization which has an impact on social changes related to the structure and function of society.Meanwhile, Goldsmith (Abdulah, 2006) stated that changes in community character are striking things that occur, especially with the weakening of traditional ties.From this description, social change leads to a shift in human thinking from conventional to modern.
Cultural values as a form of local wisdom are deep thought values that grow naturally as a habit of the people in a particular area.These values tend to lead to unity, togetherness, and solidarity within the scope of the regional agreement, which the Balinese call Banjar adat in this case, is to maintain the integrity and harmony of society as a social system that is mutually bound and has social and religious responsibilities within it so that the position of the Banjar or traditional village in Bali is seen not only as a social or customary institution but also as a religious institution.
In the teachings of Hinduism, truth is a source of tattwa which is used as a reference for the nature of action and has been written down in sacred literature.In contrast, in Buddhism, the essence of the teachings that apply to oneself and the environment must be sourced from the Dharma in the education of Buddhism translated into the form of behavior, compassion, and not hurting as a device that applies to the lives of its adherentsin Hinduism, having tattwa as the essence of teaching has an influencing effect on awareness which all leads to the highest reality, which intersects with the teachings of Buddhism, namely the Dharma.Both of these religious teachings are imbued with the highest reality tattwa.Namely, Śiwa-Buddha directs the human self towards a dharma nature and gives freedom to the self from worldly bonds.Thus, peace which in Hindu is called Moksartam jagadhita, requires acceptance of oneself as a reality that is one with Budhi and Ahamkara and social acceptance between individuals with one another.the syncretism of the Śiwa-Buddha teachings in Pagulingan Temple as a symbol of unity, gives a sense of acceptance of the differences between the two religions and becomes a reinforcement of Hindu and Buddhist teachings based on Dharma.
The above mantra indicates that there has been a Śiwa-Buddha syncretism with the mention of the parama Śiwa-Buddha raditya; this is for the mixing of Śiwaism with Buddhism.Syncretism of the teachings of Śiwa-Buddha as a tradition cultivated by the community into the symbol Pelinggih Pajenengan is essentially the embodiment of religious values expected by both religions as a social binder and reinforcement of the basis of spiritual teachings.Explicitly the Pelinggih Pajenengan, which is octagonal in shape or also often called Padma Asta Dala, is an embodiment of the acculturation of Śiwa-Buddha teachings which have messages of Hinduism and Buddhism from each symbol they have, such as the five Mudras of Dhyani Buddha as follows: It is estimated that there are five Buddha statues in Pegulingan Temple, made of padas stone; however, only four were found in damaged condition during excavations.Statue 1, estimated with the dharmacakramudra hand gesture, owned by Dhyani Buddha Wairocana, occupies the center.Statue 2, evaluated by the attitude of the bhumisaparsamudra hand, held by Dhyani Buddha Aksobhya, ruled the east.Statue 3, estimated by abhayamudra hand gesture Dhyani Buddha Amoghasidhi, who headed the north.Statue 4, with the left hand depicted in a dhyana attitude, and other parts cannot be identified because they are damaged.If the three alleged statues are correct, then the remaining two statues are Dhyani Buddha Ratnasambhawa with the attitude of waramudra, who rules the south, and Dhyani Buddha Amitabha with the dhyana mudra hand gesture that oversees the west direction (Linggih, 2015).
Buddhism's general value, which starts from internal self-control, is implemented into the mudra attitude at the Pelinggih Pajenengan.The five mudras, which represent the central teachings of Buddhism, namely control, submission, letting go, and firm power, can reflect the character that the Buddhist teachings want to grow and strengthen.Thus, the existence of the Pegulingan Temple, full of tattwa symbols, can support Buddhism's teachings.In line with this, the meaning of control and total submission is also a teaching of Hinduism.In Bhagavad Gītā IV.11, it is mentioned.

Translation:
As the way people approach me in the same way, I also fulfill their desires.Through many ways, men follow my path, O Pārtha.
The Bhagavad Gītā verse above can be interpreted as Śiwa-Buddha is a way to worship God.This frees human beings to choose that path so that the syncretism of Śiwa-Buddha teachings is in line with the verses in the Bhagavad Gītā.Kakawin Sutasoma 139.5 also mentions the syncretism of Śiwa-Buddha teachings.
Rwāneka Because there is no ambiguous truth (Mastuti & Bramantyo, 2019).Building a harmonious dialogical theology has been written in Kakawin Sutasoma, which is applied in Bali as a ritual symbol of unification inherited by the Indonesian people.Even the father of the nation quoted the passage of Kakawin Sutasoma Bhinneka Tunggal Ika as the motto of Indonesia, an achievement and in-depth immersion in the ancestral teachings that unite all differences.The principles of unification continued to be strengthened by the precursor whose services were very excellent for Śiwa-Buddha in Bali, namely Danghyang Dwijendra as the paṇḍita of Śiwa-Buddha.
They are strengthening the teachings of Hinduism, where the Pagulingan Temple as a medium is also found in the Piodalan Ceremony.Implementing Piodalan at Pagulingan Temple, which uses Banten as Yantra media, strengthens aspects of the ceremonial side.The strengthening in question is a bridge to connect oneself with Brahman.Ceremony as a medium to enhance understanding and draw closer to Brahman is contained in the following Bhagavad Gītā IX.34.
Translation: With your mind always on me, be devoted, worship, and bow down to me.You have exercised self-discipline and me as a goal, like that your Spirit will come to me.
Efforts to strengthen the teachings of Hinduism and Buddhism through Piodalan at Pagulingan Temple are a one-way or linear form.Syncretism of Śiwa-Buddha teachings that are seen when Piodalan by worshiping Pelinggih Pajenengan can unite people from two different religious teachings.The idea that was built to unite the community with the implementation of piodalan has been applied by the community not only during certain holy days, but also implemented in the form of Braya.So that several aspects can be seen as an increase in religious education in relation to the social and spiritual life of the community, namely first, the participation of Hindus and Buddhists in participating in ceremonies or rituals from beginning to end is increasing, second, people are increasingly understanding the concept of life that all humans are brothers because it is united by the acculturation of different religious teachings, third, Hindus and Buddhists do not compare differences in self-identity, because all people who go to Pegulingan Temple are considered part of the syncretism of Śiwa-Buddha teachings, fourth, syncretism is deemed to be able to unite the community, so that at Pagulingan Temple the yajña ceremony procession is carried out with each way of prayer, fifth, all of this is getting stronger and becoming a shared ideology, because it is given understanding from various parties and there is awareness from within, that one must be able to respect one another , respect for all people, these six are also influenced by the perception that syncretism is a form of fostering harmony between religious communities which is different challenging build in various kinds of differences.With so many issues of religious conflict that have the potential to divide the nation, in this way, one of the potential damages to the country can be mitigated.So that from this, it encourages strengthening the teachings of Śiwa-Buddha and religious emotions as fellow human beings (universal family) and members of the community.

Conclusion
The process that drives the syncretism of the Śiwa-Buddha teachings in Pegulingan Temple is the history of the Śiwa-Buddha union, which lasted a long time, then developed further throughout the archipelago until it came to Manukaya Village brought by paṇḍita Buddha who at that time was massively growing Buddha teachings.The syncretism process reflects the development of many dimensions of the life of Hindus and Buddhists, one of which is Pelinggih Pajenengan as a form of syncretism of the Śiwa-Buddha teachings at Pagulingan Temple.Syncretism of the instructions of Śiwa-Buddha strengthens the understanding of Hinduism and Buddhism and internalizes the teachings of Hinduism and Buddhism in Pegulingan Temple.Syncretism can be demonstrated in the Pelinggih Pajenengan with Buddhist patterns but it is in the temple which is a Hindu sacred place.Another thing also proves the occurrence of syncretism is a change in mantra when worshiping Śiwa Raditya.
It is said that the forms of Buddha and Śiwa are different.They are different; however, how can we recognize the difference at a glance?Because the truth taught by Buddha and Śiwa is one.They are indeed different.But in essence, the same.