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10-day meet ends with Dorji Puen ceremony

by Tenzin Namgyal at Second Annual Drukpa Council, 18 April, 2010 - At a time when the world is driven with conflict, afflicted with hatred and widening detachment, more than 5,000 Buddhist masters and their followers from 65 nations are showing the way to harmony.

The overwhelming number of Buddhist practitioners. who participated at the 10-day second annual drukpa council (ADC) at Kathmandu, Nepal, ended this week with the Dorji Puen ceremony (uniting Vajra bothers and sisters) ceremony.

Since there were more than five thousand people gathered at the ceremony, the Dorji Puen had to be organised among 13 people, instead of the standard seven-member team.

The ADC chairman, Khamtrul rimpoche, explained that thirteen people in Vajayana represented the symbolic dependent origination of attaining the 13th Bhumi (13th state of Vajradhara) or the ultimate enlightenment.

Hundreds of Bhutanese monks and masters, who were at the council, found new dharma friends from across the world. They exchanged khadar (scarf), gifts and wishes before departing for their respective countries.

"We want harmony, but if we don't work towards it, the chances of our dharma's survival for long seems slim," Khamtruel rimpoche said. "If we don't preserve our Drukpa lineage, our future generation won't understand the lineage, leading to its extinction."

The practice of Dorji Puen-sing is believed to have first started during the time of Drogon Tsangpa Gyare, founder of the Drukpa lineage.

It is said that, when Tsangpa Gyare was meditating under a tree in Tibet, seven-Buddhas (Sangay Rabduen) appeared and revealed to him the sacred Tendril Rabduen or the seven auspicious teachings on 'dependent origination'.

Thus began the tradition of concluding every important religious teaching with a Dorji Puen-sing ceremony.

In this kind of ceremony, seven individuals of the same guru and mandala (Khilkhor), are united as spiritual brothers and sisters through the blessings of the guru.

Khamtrul Rimpoche, explained that, in Vajrayana (Sanag), the guru represented the father and mandala the mother and receiving teachings and empowerment from guru in the presence of the mandala symbolises one's rebirth as a spiritual practitioner.

"Keeping samaya or pledge is a successful spiritual practice for maintaining one's samaya, that not only boosts spiritual development but also promotes harmony within the sangha, (the Buddhist community)."

The practice of Dorji Puen-sing, he said, could also be seen as a method of promoting harmony and spiritual growth through keeping samaya.

It is believed that, once people attended the ceremony, it bound the relationship even in the next life.

Khamtrul rimpoche said the 12th Gyalwang Drukpa's aim was to bring different drukpa masters from different parts of the world to share their knowledge and understanding of the religion, both among themselves and the common people.

A Bhutanese civil servant, Norbu Chogyal, said he understood the deeper meaning of love and compassion and its indispensable inter-dependence to attain enlightenment.

A Bhutanese monk, Namgyay Wangchuk, from the central monastic body, described the council as a lifetime opportunity.

He felt empowered after receiving the oral transmission of Sengey Tsewa or the revelry with lion-like mahamudra from H. H the 12th Gyalwang Drukpa, which he had not received in Bhutan.

Sengey Tsewa is a practice to develop contemplation, an immutable knot of attachment and all negative forces, such as ego, pride and ignorance, will be cut of naturally and effortlessly.

The benefits of Sengey Tsewa practice, Khamtrul rimpoche said, was the ability to develop one's conceptual thoughts, liberate from mental distraction and attain full realisation of complete omniscience.