The Vision In the holy place of Tsopema (Lotus Lake), the ancient kingdom of Zahor, the great yogi Padmasambhava, Guru Rinpoche and his Indian consort Mandaraiva practiced together and liberated the entire kingdom by turning their minds toward dharma.

It is said that the benefitsof dharma practice in this holy place is infinitely greater and more powerful. All the great teachers recommend that aspiring practitioners should practice in places that already have great blessing, as this will naturally help one to progress along the path toward enlightenment. Thus it is a very rare and special privilege to be able to have an opportunity to practice in good circumstances in such a place. click here for more information about Guru Rinpoche and Princess Mandaraiva

Many Buddhists from all over the world frequent this sacred lake and caves on pilgrimage to holy places of Buddhist significance. The area is also a special pilgrimage spot for Hindu and Sikh devotees alike. Tsopema is situated between Dharamsala and Kulu Manali and approximately one hours' drive from the town of Mandi in Himachal Pradesh, North India .

The Venerable Ontul Rinpoche

The Precious Guide
Out of his pure motivation, His Eminence Ontül Rinpoche, (most accomplished Dzogchen yogi and teacher) has generously decided to offer a small piece of land as a place where aspiring practitioners can live together in a small, supportive and harmonious community to engage in the practice of the Vajrayana.

LHUNDUP LING which means "Place of Spontaneous Accomplishment" is a small Ngakpa* hermitage emphasizing study, practice and retreat under the guidance of H.E. Ontül Rinpoche.

* A Ngakpa/Ngakmo is a mantrika (tantric practitioner) who has received the samayas from a qualified master and generally trains to become a yogi practicing in solitude or can also be a householder practicing within the community. Basically it implies that one has committed oneself fulltime to the practice of the Buddha Dharma. Technically anyone who has received highest yoga tantra initiation is regarded as a ngakpa/ngakmo.

Venerable Ontül Rinpoche escaped from Tibet after the Chinese invasion with his teacher Kharnam and his followers and crossed overland into Nepal during 1960. Rinpoche travelled into India during 1962 where during this time until 1965 Rinpoche did retreat and studied with Khenpo Thubten (introduced to him by the highly realized yogini Drikung Khandro Neni Rinpoche), in the holy place of Tsopema, India. During 1965 Rinpoche and a group of practitioners established a spiritual community in the hill station of Dharamsala and did practice in a simple tent. During the first ceremony in Tsopema on Guru Rinpoche Day (Tsechu) they pitched the tent and performed pujas next to the holy lake of Tsopema. During 1965 Rinpoche and the community invited Khenpo Thubten to give teachings and studied with him until 1970. From there he travelled into Ladakh, India in 1970 on a teaching tour and bestowed empowerments on the Himalayan Buddhist peoples. Through the offerings received he purchased land in Tsopema and started construction of Wogmin Thubten Shedrup Ling Monastery in 1971.
Ontül Rinpoche received Mahamudra and Dzogchen teachings from H.H. Dalai Lama, H.H. Kyabgon Chetsang Rinpoche, H.H. Dudjom Rinpoche, H.H. Dilgo Khyentse Rinpoche, Yogi Pachung Rinpoche, Polu Khenchen Dorje, Ven. Khunu Lama Tenzin Gyaltsen, Kyabje Kalu Rinpoche, Khenpo Khedrup Rinpoche and others. From the yogi Chyunga Rinpoche, Ontül Rinpoche received teachings and his personal instructions on the Drigung Kagyu Five-Fold Profound Path of Mahamudra. In the years which followed, Ontül Rinpoche went to Drigung Kagyu Monasteries in Ladakh where he received most of the important empowerments, instructions and oral transmissions of the Drigung Kagyu tradition from H.E. Choje Togden Rinpoche.

It is a rare privilege to meet such a qualified spiritual master who is accessible to practitioners who wish to genuinely embark on the spiritual path. Ontul Rinpoche lives with his wife, Khandro Tashi Drolma together with their son Karma Ratna Rinpoche (an emanation of Nuden Dorje), and their family in Wogmin Thubten Shedrup Ling Gompa next to the Lotus Lake, Tsopema. Ven. Ontül Rinpoche holds both the unbroken lineages of the Maha Mudra and Maha Ati transmission of Drigung Kagyu and Nyingma. Rinpoche is a well known Dzogchen Master who has the blessings from His Holiness Dalai Lama, H.H. 16th Gyalwa Karmapa and His Holiness Drigung Kyabgon Chetsang Rinpoche and has many students all over the world and generously sharing precious Dharma to those interested in learning and practicing. In 2002 the first Oddiyana retreat was conducted and the teaching course spans over a 10 year period. The third Oddiyana retreat will take place from 1-7 March 2007, during the auspicious Pig Year.

Ven Ontul Rinpoche and Karma Ratna Rinpoche at the Guru Rinpoche caves in Tsopema

Later during 2007 Ven. Ontül Rinpoche will conduct a retreat based on the precious text, Kunzang Lama Shelung (Words of My Perfect Teacher) for beginners and older students. This will include instructions on Ngondro practice and advanced practices (such as Phowa, Chod etc.)
click here to read more about the lineage and projects of H.E.Ontül Rinpoche and Wogmin Monastery http://www.dharma-media.org/wogmin

The Motivation for a Meditation Hermitage

The most common word of what we designate a " Buddhist" is translated from the Tibetan as "nangpa", which literally means an 'inner person' and implies inner spiritual cultivation.
Meditation centers and monasteries can be seen simply as special educational environments. In Buddhist countries the purification of the mind is valued enough that specially created environments are provided for the needs of those embarked on the path.

First, basic bodily needs are met: Food, clothing and shelter are provided in moderate but sufficient amounts. Emotional and social needs are met, as one lives in a supportive group with similar values and interests. The psychological need for seeing one's activity in life as meaningful and important is also met, since inherent in the society's support of the spiritual community is a great respect for the work of self-purification.
Besides meeting basic needs, the environment of meditation centres and monasteries provides special conditions for learning mind control and developing concentration and wisdom.
In a meditation centre there is little talking and little noise. There is quiet for the other senses as well: simple, unadorned food, (private) meditation cottages, and few visual distractions. These factors all aid in quieting the turbulent mind. Social aspects of the community also aid in the process of purification. One is surrounded by good friends, wise people who value honesty and clarity.
The community's norms are those of non-greed, non-hatred, and non-delusion. Love, compassion and concern for others are practiced and valued, supported and modeled. Awareness is the watchword. Inner and outer harmony and patience in the individual are rewarded and built into the social system.
Daily activities are uncomplicated and straightforward. The community structure and outward discipline further simplify life. There is no need to think about what to do next or how to behave. This frees the mind to concentrate on the various meditation exercises.
True freedom is not found in outward form, true freedom is found only in the mind.
(extracted from Living Dharma - Jack Kornfield)

 

Activity
We wish to help establish this small retreat hermitage, Lhundup Ling, comprising of a like-minded community of non-sectarian practitioners wishing to undertake extended periods of meditation retreat and commit their lives to living in a peaceful environment living in harmony with nature.
The hermitage is situated about halfway up to the caves above the lotus lake in Tsopema. Tsopema is in Himachal Pradesh, in Northwest India in the foothills of the Himalayas.
Fresh air, a simple life, an organic vegetable garden and a private setting ensures conducive outer causes for authentic practice. We plan to erect 4 or 5 rustic bamboo or wooden huts/cabins that ensure a simple yet practical and supportive environment. Set next to hilltop pine forests, surrounded by the breathtaking Himalayas in a serene setting for meditation practice...the rest is really up to oneself.
We invite you to help shape this project as there are so few places available providing these kinds of opportunities and supportive conditions for practice, especially in the holy land that gave birth to the Buddha Dharma. We're all about natural and keeping things simple. One doesn't need much.

 

Eco-friendly Construction
Simple Living

The retreat village should be kept very simple.
We wish to use natural resources as far as possible. The traditional method for constructing houses is very suitable for the requirements of retreat huts (i.e. using mud, wood and bamboo.)
The gompa (existing mud and stone house) should also remain simple construction and should aid practice but not be ostentatious and be free from elaborations. Furnishings should also be sparse and simple in the retreat huts. We would prefer to intervene as minimally as possible with the natural environment to aid preservation of the beautiful surroundings and rather plant more trees, flowers and indigenous plants wherever possible.Solar power should be utilized wherever possible.
All community members will be encouraged to be mindful of preserving water and natural resources and keeping the environment clean and pollution-free.It should always be kept in mind that the main reason for living in the retreat village is for dharma practice and simplifying one's life!

This is a very rough draft of some of the things that will be needed to bring the project to fruition. It is difficult to confirm how much money is needed towards this project but we estimate that $20,000 would be enough to give it the cash injection that is sorely needed to turn it into a conducive practice environment. Wherever possible we have put an estimate cost of the specific item. We will humbly accept any kind of financial contribution or support you are willing to make, including your time, energy and skills.
Please feel free to share your ideas and suggestions and also to open your generous heart should you feel inspired.


This is a link to the photo album for your viewing pleasure ;)

Main Building (Which would comprise of converting the existing stone & mud house.)

Listed below are the bare essentials needed to make the above possible:** immediate needs are highlighted

Meditation & Teaching Room	We envision converting the top main room (size 5m x 3m) into a small shrine room (mini Gompa for max 10 people). This will be used for teaching instruction from Rinpoche and also for group tsog practice and special pujas occasionally.		Rs 10,000 $ 230
	One large Buddha statue		Rs 30,000 $ 680
	Wooden Shrine		Rs 5000 $ 110
	Puja/practice tables, meditation mats & cushions (max for 10 people)		Rs 6000 $ 140
	Shoerack		Rs 400 $ 90
Library	The existing room on the ground level can be converted into a small library. Currently there is only a very small window and no flooring. It is just a very basic roughly finished mud and concrete box, but with great potential for a cosy library.		Rs 10,000 $ 230
	Dharma books, audio & texts for library each local print book costs around Rs300 / $7 and texts vary in price.		Rs 44,000 $1000
	Bookcases, wood or bamboo with glass door (for monsoon)		Rs 2000 $ 45
	Cushions and Low reading tables		Rs1500 $35
	Computer for dharma resources i.e. reading and watching teachings & Audio Players to listen to audio dharma teachings.		Rs40,000 $ 900
Kitchen	We need to convert the existing dark store room on the upper level into a kitchen with basic kitchen facilities.		Rs 20,000 $ 450
	Work surface, shelves, etc.		Rs3000 $ 70
	Table & benches		Rs3000 $ 70
	Basic kitchen utensils:(pots, pans etc.), crockery, cutlery and cooking equipment i.e. gas cooker and bottle		Rs 5000 $ 120
Washroom & Toilet	Basic facilities, have been constructed but there is a need to Build a wall and install a door for the existing open toiletand wash area. A simple wash basin is required. Earlier this year and electric borehole pump was installed at great expense but the good news is we have running water!		Rs 5000 $ 120
Entrance	To construct a small slate patio with awning and some simple wooden benches for sitting out in the sun during breaks.		Rs 4000 $ 90
Miscellaneous	**Ceiling	at present the ceiling is temporarily tacked with plastic sheeting and during monsoon it becomes more and more flimsy and less functional)	Rs 5000 $ 120
	**New door	For main building (the existing wooden door is warped and doesn't provide much security)	Rs500 $12
	Flooring for Library & Kitchen	Either wooden or temporary linoleum which is inexpensive	Rs10,000 $ 230
	Solar Power	Better lighting and electrical wiring fitted, preferably solar generated	Rs 25,000 $ 570
	**Water Filter system	We have running water by means of electrical borehole pump but it is necessary to filter by either reverse osmosis system or by simple filtration methods.	Rs 6000/ Rs800 $ 140/ $20
	Paint & brushes		Rs 5000 $ 120
	DIY equipment		Rs 5000 $ 120
	Garden tools		Rs 2000 $45
	Storage shed		Rs 3000 $ 70
	**Labour costs	Labour varies between Rs100~150 per person per day
For the Perimeter	**Bamboo fencing	This will consist of live bamboo barrier and sectioned off areas also of bamboo poles (We have found a supplier locally who can provide these materials. For more information see http://www.bambootech.org/files/Perimeter.pdf ) This is not only a beautiful natural enhancement to the environment and will assure that the area is a lot more isolated since it is in close proximity to the road.	Done
	**More trees	Please help to sponsor some trees, plants and flowers. India doesn't seem to encourage tree planting (or much natural growth for that matter) There is a lot more chopping going on each day and the trees hardly get a chance to grow big and strong.	Rs 5000 $ 120
	**Gate	At the moment there is no proper gate and one has to climb through the barbed wire fence. In India it is imperative to have a fence to ward off curious wanderers and hungry bovines. A secure metal gate is desperately needed!!	Rs 1000 $ 24
	**Labour costs	Labour varies between Rs100~150 per person per day

NEWS UPDATE Recently we received a donation for the perimeter and we purchased a 100 bamboo seedlings!! For about a week volunteers and labourers dug holes of 2m3 and soon planting will commence as we await manure and more monsoon rains. THANK YOU!

For each Retreat Dwelling (we estimate a maximum of 5 huts would be sufficient)

Approximate Total Cost per Hut : $ 2000

	Simple bamboo or wooden hut Solar water heating system Solar lighting Simple furniture i.e. low bed & mattress, small shrine (wooden) puja table, meditation mat & cushion, small storage cupboard / shelving. Kitchen furniture - table & surface, shelves Basic kitchen utensils (pots, pans etc.), crockery, cutlery and cooking equipment i.e. gas cooker and bottle Water Filter system Toilet & Washing facilities Low stone wall for retreat boundary Labour costs
		Basic frame of similar style Bamboo house in Sikkim. The frame is then covered in a mixture of mud, dung and a natural fibre.

Sacred Ground

For a Buddhist the sacred is seen as a manifestation of enlightenment inherent in all sentient beings and as an invitation to communion with it through the cultivation of merit and of a non-dual timeless awareness.
The appearance of the sacred is like the sight of the sun through a thick patch of clouds that obscured it. The sacred is not the mundane, nor is it the extraordinary, it is reality, the truth, the nature of the animate and inanimate universe. The place in which one practices should be conducive and provide the support in order to do so. Places of great spiritual power can enhance and accelerate one's spiritual practice tremendously. In the sphere of Buddha-vision, where the nature of mind is understood as emptiness and space, mandalas serve as the infrastructure of awareness. Appearances, such as the landscape, are still in their seemingly chaotic natural order, but within the perception that is a unity of outside and inside, they are mandalas.

To answer how a piece of land can be sacred, we can begin by identifying the ground of the sacred within ourselves. Likewise our faith and respect for sacred ground far from home should also enhance our sensitivity and appreciation for our immediate and entire world in which we live.
This is the domain that Tantra identifies and explores. In the guru's mind there is no radical distinction between outer phenomena an inner noumena. It may be useful to consider tantric vision as a way of 'seeing' that cuts through the duality of ordinary perception, where self and other, physical and mental, inside and outside are separate. Pure perception being awareness of the underlying purity and perfect symmetry and harmony of every perception.
The Buddha did not teach us how to create Buddha-nature, but how to create the conditions for its discovery. The sacred is rooted in the primordial ground of our being.

Guru Rinpoche is the ultimate magician able to manipulate, pacify, to control or to subjugate the spiritual energies resident in the environment. The energies may be elemental, environmental, human or animal or relating to the realm of gods, demons and spirits.
Buddha vision is a unitary vision of outside and inside, a unification of objective and subjective mind. Guru Rinpoche through his past powerful spiritual deeds and strong prayers of dedication for the enlightenment of all sentient beings, transformed the places he visited into realms of spiritual power and blessing. He visited many places in India, Sikkim and Tibet, and Tsopema is regarded as one of the most holy places of great blessing and ample opportunity to accelerate one' spiritual progress. Tsopema, imbued with enlightenment became sacred ground.

Kyabje Dilgo Khyentse Rinpoche says:"Guru Rinpoche is the union of all the Buddhas and Bodhisattvas who dwell in the countless buddha-fields throughout the ten directions. Gathered within him are all of their excellent qualities, ability, and power to benefit beings. In this universe, he dsiplayed an absolute and unchallengable mastery of all the techniques and accomplishments of the secret mantrayana."

Padmasambhava is the personification of the vision of tantra and transmutation. Lotus-born can be understood as symbolical for the example of a lotus born from muddy water, just as we are plagued in the same manner by our disturbing emotions, their inherenbt nature is wisdom energy, implying that delusion need not be abandoned but can be transmuted and freed to blossom into its true nature. Guru Rinpoche is partucularly powerful during this era when we are overcome by mental delusion and it is said that the more delusions ther are, the swifter and more powerful he is. In a deeper sense, Padmasambhava is a timeless, cosmic principle; the embodiment of the Great Perfection. The enlightened principle which is invoked as a source of protection amidst the turmoil of this age.
Dilgo Khyentse Rinpoche says: According to the ways in which sentient beings perceive reality, there exists an inconceivable number of life stories of the three mysteries of his body, speech and mind."

Padmasambhava is regarded as an emanation Buddha Amitabha, the Buddha of Limitless light, appearing in a variety of forms according to the needs and capacities of those to be trained. The great master, Tsele Natsok Rangdrol (17C), says: "We should understand that all Padmasambhava's deeds and the examples in his life are a magical display, shown to tame people according to their particular inclinations. By regarding him as a normal human being, we will fail to perceive even a fraction of his enlightened qualities. He certainly does not remain within the reach of people's solid fixation on a permanent reality, but appears according to the needs of disciples."

In a hidden treasure teaching revealed by Jamgon Kongtrol, Padmasambhava says:
"Billions of wisom dakinis joined, as of one voice,
And in order to ensure the flourishing of the secret mantra teachings
In this world, the realm tamed by Shakyamuni,
They invited me, with the melody of these seven lines".

Homage to the yidam deity!

Fortunate men and women of the future,
Sons and daughters of an enlightened family,
When you turn to me, the guru of Orgyen for refuge, Take yourslef to an isolated place, and
Make deep feelings arise of melancholy at impermanence
and disgust with samsara - thi is vital.

Then rely on me completely, heart and soul.
Reflect how every kind of refuge, all your hopes
Are all fulfilled and complete within me, the guru of Orgyen.
Whether in happiness or in sorrow,
Have total trust and confidence in me.
No need to make offerings or praise;
Set aside all accumulating
Simply let devotion flood your body, speech and mind, and
Pray, pray with these seven lines:

HUNG! ORGYEN YUL-KYI NUP-CHANG TSHAM, PEMA KESAR DONG-PO LA, YA-TSHEN CH'OG-KI NGODRUP NYEY, PEMA JUGNE ZHEY-SU TRAG, KHORTU KHADRO MANGPO KOR. KHYED-KYI JEYSU DAG-DRUB KYEE, CHIN-KYEE LAB-CH'IR SHEGSU SOL, GURU PEMA SIDDHI HUNG.	HUNG! In the northwest of the land of Orgyen, In the heart of a lotusflower Endowed with the most marvelous attainments; Renowned as the Lotus-Born (Padmasambhava); Surrounded by a retinue of many Dakinis (Khandros) Following you I practice and pray Please come forth to bestow blessings.
OM AH HUNG BENZRA GURU PEMA SIDDHI HUNG!

 

Looking at the Bigger Picture

The benefits of contributing towards & supporting Dharma projects or activities
Supreme Holy beings of the past have said that living in quietude they have found the nectar (of dharma experience). You naturally practice the Dharma and somber thoughts of impermanence arise. Your possessions are put aside and you have no work or distractions. Masses of good qualities like faith and renunciation multiply and because there is no involvement with people, your activities automatically become fewer. Therefore without the eight wordly feelings, not worrying about others or saving face, pass your days and nights with the dharma in the bliss of having total freedom. - Longchenpa

It is wise to attempt to create the cause for success as much as possible in our everyday life, therefore accumulating merit is essential. One can receive the benefits of meritorious actions such as building holy objects and spreading dharma. With these holy objects, they create the cause of success and happiness. Because these holy objects exist, sentient beings make offerings to them, pray to them. This helps them to create the cause of happiness, and this is how they experience happiness up to the highest happiness of enlightenment. Every time you look at a holy object - i.e. pictures of the Buddha, statues, scriptures, stupas - they plant the seed of liberation and enlightenment in your mental continuum. So every time you look at them, they purify your mind. They plant the seed of enlightenment which includes all the causes to achieve enlightenment. How? When you look at them they plant a seed or positive imprint on your mental continuum so that later when you meet the BuddhaDharma, either in this life or in future lives, you are able to understand the words and the meaning of the teachings. From that, you are able to practice the meaning of the Dharma you have understood, which causes you to cease the gross and subtle defilements by actualizing the path and then your mental continuum becomes omniscient mind. That is what is meant when it is said that by seeing holy objects it plants the seed of enlightenment in the mind. Because the temporary and ultimate happiness of yourself and others depends on the existence of holy objects, there is a purpose and a need to make them. - extracts from Lama Zopa RInpoche

Please we need your help
The world needs Dharma and Dharma practitioners! Join us in this effort to enhance this place of meditation and practice, situated on sacred ground. The most valuable contribution is to practice for the sake of all living beings. By contributing to projects such as these and all dharma projects that help preserve the practice of dharma, not only for oneself but also future generations, one not only accumulates merit, but also creates favourable conditions for oneself to be able to do retreat if one is not able to do so at this time. It is said that by supporting practitioners or helping bring about conducive living and practice conditions, one creates the same amount of merit as if one were doing the practice oneself. The great yogi Milarepa stated that the meditator and the benefactor supporting the meditator will attain enlightenment at the same time, due to the auspicious karmic link they created.
If you would like to contribute in any way, either financially materially or by volunteering your time and skills, please send us an
e-mail: lhundupling@gmail.com for more information.
We appreciate your enthusiasm and support gratefully.

HOW TO MAKE A DONATION

May the value of establishing such a meditation hermitagebe of great benefit to all sentient beings.

May all our practice unite right motivation with action that encompasses all without bias.
May all beings be happy!

If you would like to see more information about H.E. Ontul Rinpoche his monastery and his other projects go to http://www.dharma-media.org/wogmin

The story of the Lotus Lake , Tso Pema
(PLEASE SCROLL DOWN ON RIGHT SCROLLBAR TO READ FULL STORY)

EH MA HO! The vast thought of the Dharma Body pervades all phenomena The thought of the Perfect Enjoyment Body sees all sentient beings as his son The deeds of the Emanation Body tame beings through various means Praise to the three bodies, inseparably, combined into one,the Lotus King The Dharma Sphere of Samanthabhadra is the phenomenal sphere of the Dharma Body Vajravarahi in the skill of the Perfect Enjoyment Body Within the Five Consorts through the manifestation of the Emanation Body Praise in particular to this consort the Celestial Being Mandaraiva!

Having sung these verses of homage at the beginning now let us start with a brief history of the bonfire that turned into a lake through supernatural powers, the Lotus Lake.

In the past there lived a Zahor King called Tsuk Lak Dzin. The King was badly in need of a son, and so he made vast offerings to the gods, yogis and Brahmins. Everyone prophesied that the King would father a son. After a long while the youngest Queen had a good auspicious dream and so also had the eldest Queen, who dreamt that she had conceived a son. When she told the King, he did many prayers and made offerings.

At the time of the child's birth there were many auspicious signs, like showers of flowers and music, which were seen and heard by everyone in the kingdom of Zahor. Everyone, including the Queen, had predicted an extraordinary son to be born. When facing the truth of a baby girl being born, the Queen felt dejected. The King, in dismay, called the Queen a liar.
When the Brahmins examined the child's extraordinary astrological symbols, they were amazed, and with tears of joy in their eyes they prostrated (before the child). They proclaimed the child as a human emanation of Female Primordial Wisdom, chief among Female Celestial Beings.
Her growth was exceptional, growing in a day as others grow in a month, and in a month as others grow in a year. At the age of thirteen she was a fully grown woman with beauty that would steal anyone's heart.
Hearing the news of the gorgeous young Princess, the kings of eleven neighbouring kingdoms arrived at the gate of the Zahor King, with marriage proposals for their sons and priceless precious gems as gifts.
The Zahor King, deep in thought, wished he had eleven such daughters so that he could happily hand one daughter to each Prince. But with only a single daughter and eleven Princes proposing to her he didn't dare to give his daughter to one and turn ten others into enemies. Considering the matter a grave issue, the King consulted his court of Ministers and Aides. They decided to ask the Princess about her choice and would decide in accordance with it. The King then called his daughter and asked of her choice of Kingdom.
She was completely terrified, like a fish being brought onto dry land, and she cried bitterly. Pleading with her father for mercy, saying:

"While being single is the root of the Dharma,
family life is the foundation of its faults.
So please let me ordain as a novice nun.
The palace and power of a King is a zone of poison,
and the Princes are messengers of demons.
I am not going to be a bride.
I have seen all the realms of the demons, nest of poisonous snakes,
swamp of filth (kanupa) and bonfire of blazing flames.
King, Oh Father, please allow me for a Dharmic life."

Then the King, denying her request, told the Princess there were no records of females who were able to fulfil their Dharmic life. So he told her to decide upon her choice of Prince within three days time.

As the Princess couldn't convince her Father to let her lead a Dharmic life, she now decided to run away. With her loyal maid, a childhood friend, she took a secret exit. At some distance from the palace the princess took off her ornaments and dress and gave them to the maid. She told the maid to return back and hand over these to the King and the Queen informing them that she had run away for Dharma.
The maid then requested, "O transcendental lady flower Mandairava! Why don't you stay in the palace along with your parents? And why are you disgracing yourself? If I return to the palace alone the King will execute me!"
The princess then tore off her attire and scattered it in every direction. She prayed for lives in which there was no need to put on such clothes. She pounded her precious jewellery into pieces, then scattered the particles in offering to the Precious Ones. She prayed to eliminate obstacles to Perfection. She plucked out her hair, resulting to a head like copper. She scratched her face with nails and sharp edged stones. On her bloody face with its fresh wounds she applied dust and sand. Then she said, "May I never be born in such a body, which obstructs practice of the Dharma."
Putting on pieces of clothes from a corpse, she then sat still as a non-living object, in deep concentration. The maid wailed and pleaded with the Princess to stop her actions. She pleaded for the sake of her royal parents, but the Princess was immobile and mute as a stone. The maid then fainted in panic and alarm. When she recovered, she found herself alone, with the Princess nowhere to be seen. In great grief like dusk and her heart broken into pieces, the maid returned to the palace weeping all the way.
The anxious royal party, already on their way in search of the Princess, met up with the anxious maid. The King was really worried about the fate of his daughter. When the maid informed the King and the party of the incidents that had taken place, everyone was amazed, for the Princess had run away for the sake of Dharma, and her fate was unknown.
The King requested the delegates who had come for his daughter's hand to return home with their valuable gifts. The delegates left, but each warned the King of a fierce war if the Princess agreed to marry any of the others. They said however that they would respect the Princess's decision to lead a Dharmic life.

After an intensive search, the royal party came across the Princess. The King then, fulfilling his daughter's wish, encouraged five hundred maids to ordain as nuns. He planned to construct a palace of temples. In order that she might abandon her worldly deeds, the king turned a cave on a hill into a shrine hall. The princess performed meditative contemplation in the main cave shrine hall, and the five hundred maids turned nuns stayed at nearby caves. The whole kingdom paid their respects and offerings to them. They sat in deep meditation of Shamatha (calm abiding) in the mornings and in the afternoons they went out to enjoy the beautiful landscape of green grass, flowers and wildlife. They had abandoned their home and were practicing the Dharma.

Meanwhile, from Dhana Kosha Lake, the Great Ogyen, using his supernatural powers to search for devoted disciples, was pleased to find the Princess and the kingdom with the perfect attributes and decided to descend. In the sky above the Princess and her maids, a splendid, good-looking boy of eight years of age appeared, with a loving smile on his face, legs folded in vajra posture, and expressing something through signs.
Instantly the Princess fell unconscious out of devotion, upon viewing this remarkable boy. When she regained consciousness, she paid her respects and prostrated, making requests in the following words to the Transcendental Boy to preside in her palace and preach Dharma.

"EH MA HO!
You, crown of Buddha, son of His Heart.
You had attained Perfection for yourself,
but with the hook of immense compassion you uphold other beings.
You treat beings with loving-kindness.
You guide me with pleasure and readiness.
The boat of equanimity is said to liberate without any distinction between friend and foe.
Welcome to the palace and teach the Dharma, You the only Refuge of the blind beings."

At the palace the boy was placed on the Ratna Throne and was given all the five offerings to please the five senses. The boy then gave a teaching on the Triple Yoga.
A defiled herdsman, at the time in search of lost cattle, arrived at the very location where the temple with her Princess and maids were residing. The herdsman saw that someone dropped from the sky above, like a bird, into the cave temple. And then the princess and retinue welcomed him with the most respect and best offerings. The herdsman with ill-intention, misconstrued that the princess was having an affair with a novice.
The news spread in the kingdom like wild fire, and at last the King was informed of this incident by his younger queen. The king in disbelief scolded the queen saying, "A women's mouth is a store of non-virtues. I need the man who first came with this news."
The queen brought the interior minister to the king, and the interior minister came up with the exterior minister, and the external minister came with the chief. The chief admitted that he had heard this from the public. The king then in fear, of the news spreading to the neighbouring countries, announced an invaluable prize for whosoever had seen, with his very eyes, the princess having an affair.
The wife of the herdsman insisted that he reveal himself and claim what he had seen. So amidst a huge crowd in the market the herdsman shouted out and related the whole incident in detail. He took away the prizes and suggested that others go see for themselves to prove his words true.
The king then ordered the minister to go look at the princess' palace, but the queen went ahead of everyone else. When she arrived, there was a handsome male voice to be heard from the door, which was locked by a maid. The queen fainted in disbelief. When the minister arrived he found the queen unconscious, and heard the male voice, which added more to his suspicion.
When the minister briefed the king with his account the king was furious. He ordered his men to cut through the door to the princess's palace and to bring the novice to his feet. He ordered people to dig a pit, fill it with cut thorns, and throw his daughter naked in it so that she wouldn't even be bale to see the light of day for twenty five years.

The ministers and others followed the kings orders but when they reached the spot, they didn't dare touch the extraordinary novice who was sitting on a thrown and teaching dharma to the truly devoted princess, Mandaraiva and her maidens now novice nuns.

People returned and relayed the story to the king explaining that the princess had been receiving teachings from the novice. The King, rejecting this, ordered the people of his kingdom to gather firewood to burn the novice alive. The King himself went to the princess's palace and pulled the novice down to the floor an dimmediately tied his body and neck with ropes.

Princess Mandaraiva, horrified, could not understand what her father was doing. She pleaded with him to let go of the novice and declared strongly that he was her spiritual guide and master. The king regarding it as betrayal, gave no heed to her pleading. The king then took the novice down to a huge, open area of ground, amongst a huge pile of wood and oil for burning him alive. As the king tried to burn Guru Rinpoche, a supernatural being, the whole area was filled in blinding smoke.

The gods witnessed the entire event. When after a week's time, the clouds of smoke had not faded, they became very anxious. Some of the holy beings decided to send showers of rain upon the cloud of smoke and others thought of diverting rivers and streams to this massive bonfire. When the fire was still ablaze after a week, the king in astonishment went to the spot where he saw that the whole place had been turned into a massive lake, with fire blazing upon the edges and where a giant lotus flower bloomed in the centre.

There, upon the lotus, sat the novice boy, with rays of rainbow light surrounding him. Hundreds of goddesses (dakinis) encircled him, singing praises to this extraordinary being. The king looked doubtfully in the four directions, but this special being had remained unhurt. At the same time the radiant novice said: "Have you come, ignorant king, who tried to burn the guru who is the manifestation of the Buddha of the Three Times? Have you come ignorant King, you who are attached to deceptive worldly things and tried to punish the innocent? Have you come ignorant king, you who have made a home for the five defilements, which are the root of ignorance? Have you come ignorant king and ministers, you who have acted non-virtuously instead of making beings content?"
Hearing these words from the boy the king collapsed onto the ground, and when he regained consciousness, he wept in great remorse beating his chest. He was utterly terrified, like a fish thrown out of the water onto hot sand. Gradually people from all directions came to the site, hearing about the astonishing tale of the novice boy who had emerged alive from the fire and emerged from out of a lotus, turning the bonfire into a lake. The king was then seen throwing himself to the ground and prostrating innumerable times, weeping and regretting his misdeeds. He said: "Oh, praises to you, great being, who turned the massive bonfire into a lake. The one who is seated on a lotus, the Buddha of the Three Times, the faultless and unchanging!"
"I confess my non-virtuous deeds and vow before you never to repeat such faulty actions. I, King Tsuk Lak Dzin, offer you my kingdom and I pray to you, my lord, to accept me as your disciple and please to reside in the palace for the sake of ignorant beings."

By then the gods like Brahma and Indra had all descended from their heavenly realms, making the finest offerings and singing praises " HRIH! Praises to the three bodies with unbounded praises to the four actions. Praises to the eight names. Praises to the three realms of gods, the body experiencing perfect enjoyment, and praises to the body of wisdom skygoers, the dakinis.

Then the Guru said: "Listen oh King Tsuk Lak Din, for:

My figure is space in reality, how could it make distinction between like and dislike?
No element can harm this illusory body, nor can it be tainted by the slightest non-virtuous thought.

It is natural for sentient beings to commit mistakes. The king with all his good qualities is like Mount Meru. I would be fulfilling your dreams to guide the people on the Buddha's path". Hearing this the king prostrated himself once more and ordered his ministers to fetch his royal hat and full attire, victory banners and flags. The ministers returned with the royal chariot and the finest clothes. The king offered all his possessions to the Guru. When seated on the chariot, with miraculous powers he could be seen in billions of planets in the universe simultaneously.

The king took of his clothes and tied the chariot's rope to his neck and led it through the streets. There were people cheering, crying with regret, prostrating and singing praises from all sides. When he reached the palace, the guru was placed on a high throne of precious jewels and metals.

The king then sent his ministers to fetch Princess Mandaraiva. The minister quickly cleared the surface of the pit and requested the princess to preside over the palace. When the princess ignored numerous requests, the minister finally returned to the king reporting her refusal to return. The king shed tears of regret and told the queen to fetch the princess. The queen went to the princess taking her clothes. The princess was in an appalling condition, her skin torn and scratched by the thorns. The princess refused to return to the palace, instead saying that she would fulfil her fathers orders to remain in the pit for twenty five years, no matter how grave the hardships she would have to undergo. The queen and her maids even tried in vain to pull the princess out. All to no avail. The princess refused to leave. The queen cried and pleaded and the maids started to weep. Eventually all the women of the kingdom begged and pleaded wailing woefully.
The king heard the cry of countless women and immediately feared for his daughter's life and hurried to the scene. The king admitted regretfully that he had hindered his daughter's practice of the dharma. He apologised profusely and begged her forgiveness saying that though he had only wished the best for her, the worst had happened.

Only after her father's intense pleading, did the princess finally return to the palace. When she saw her master on the high throne, she was overjoyed, praying from the bottom of her heart. She bowed with respect and kneeling sang the following verse of praise:

"The Buddha manifest, in the land of non-virtues.
The powerful immortal vibrates of neither hope nor doubt.
For the supernatural body, any superhuman powers are auspicious.
The lotus born with unique radiance of skin and thirty two perfect signs
are all summed up in you."

In receiving these words of praise the guru, apparently pleased, said in return:

"People consider the four outer sufferings as the present enemy,
but why don't they see their relatives in this other form?
People consider their present relatives as their true friends,
but the one who truly fulfils the role of the guide is one's own spiritual master.
He guides you to the right path and draws you away from what you should avoid.
He guides one to the blessing of misfortune and the prosperity of obstacles."

The princess was so overwhelmed by these words from her master.

The king then offered his kingdom, his daughter, wealth and everything that he possessed to this great being, and requested him to turn the Wheel of Dharma and stay and guide him until his death.
Guru Rinpoche in return promised to stay until the kingdom became totally degenerate.

When he turned the Great Wheel of Dharma, the teachings of Buddha flourished without any human-made boundaries. The Lotus Born was well-known in all ten directions. The darkness of ignorance was dispelled and rays of virtue started to shine forth. The kingdom was transformed into a heavenly pure realm with no unripe beings. For two hundred years the Lotus Born was the temporal and spiritual leader of the Kingdom of Zahor.

May oceans of prosperity pervade the entire universe!
May all beings be happy and become fully enlightened!

Note: For a further detailed biography of the Lotus born, refer to biographies like The Golden Rosary by Pema Kthang Shil Dak, and
The lives of Princess Mandaraiva, Shambala Publications.

I confess any misinterpretations and mistakes before the Three Rare and Supreme Ones. I dedicate any merit to all sentient beings and pray that they may be liberated, paralleling the Lotus Born's wisdom.

Compiled and editied by Ani Tenzin Choedon of Rewalsar, translated into English by Tenzin Choephak on 27 September 2000. Lightly edited by Thubten Munsel, Rewalsar 2006.