Samding Dorje Phagmo
62-463: Samding Dorje Phagmo New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : A yidam or iṣṭadevatā is a meditational deity that serves as a focus for meditation and spiritual practice, said to be manifestations of Buddhahood or enlightened mind. Yidams are an integral part of Vajrayana , including both Tibetan Buddhism and Shingon , which emphasize
124-422: A Buddhist nun in about 1442CE. Chökyi Drönma was understood to be an incarnation of Machig Labdrön . She rapidly became famous as a dynamic and inspirational follower, possibly a tantric consort ( Wylie : phyag rgya ma ) of three of the outstanding religious tantric masters of the era. She was also recognised as a master in her own right and as the spiritual heir of her main teacher. She contributed to some of
186-716: A caution to sadhana : More specifically, this commitment means not taking ultimate refuge in gods or spirits. Buddhism, particularly in its Tibetan form, often contains ritual ceremonies, or pujas, directed toward various Buddha-figures or fierce protectors in order to help dispel obstacles and accomplish constructive purposes. Performing these ceremonies provides conducive circumstances for negative potentials to ripen in trivial rather than major obstacles, and positive potentials to ripen sooner rather than later. If we have built up overwhelmingly negative potentials, however, these ceremonies are ineffective in averting difficulties. Therefore, propitiating gods, spirits, protectors or even Buddhas
248-656: A classical Tibetan threefold model: as a royal princess she was called Queen of the Jewel (Konchog Gyalmo), her 'outer' name; when she took her vows she became known as Lamp of the Doctrine (Chokyi Dronma), her 'inner' name; as a divine incarnation she was called Thunderbolt Female Pig (Dorje Phagmo), her 'secret' name. The Wylie transliteration of her name is given by Diemberger as Chos kyi sgron me . The princess's three main names seem to refer to three distinct modes of manifesting herself in different contexts: Konchog Gyalmo (Queen of
310-618: A compound of iṣṭa (desired, liked, reverenced) + devatā (a deity or divine being) is a term associated with yidam in many popular books on Buddhist Tantra but has not been attested in any Buddhist tantric text in Sanskrit. The yidam's role extends into the framework of the Three Roots within Tibetan Buddhism, a concept that holds deep significance in Vajrayana practice. This concept places
372-415: A distinctive iconography, mandala , mantra , rites of invocation and practice. Overall, yidam practices are a distinctive feature of Vajrayana, emphasizing the importance of personal connection with and transformation through specific enlightened aspects. Yidam is said to be a contraction of Tib. yid-kyi-dam-tshig , meaning " samaya of mind" or in other words, the state of being indestructibly bonded with
434-466: A diverse array of meditation deities, each carrying distinct attributes, symbolism, and significance. This variety underscores the richness and depth of the Vajrayana tradition, accommodating practitioners with different inclinations and spiritual aspirations. Numerous iconic yidams hold a prominent place in Vajrayana practice, each representing specific enlightened qualities. Chakrasamvara , often depicted in union with his consort Vajravarahi , symbolizes
496-679: A few months before meeting her root lama, the 8th Khamtrul Rinpoche . In 1964 she became only the second Western woman to be ordained in the Vajrayana tradition, receiving the name Drubgyu Tenzin Palmo, or "Glorious Lady who Upholds the Doctrine of the Practice Succession". The ordination was as a śrāmaṇerī , or novice nun , the highest level of ordination available for women in the Tibetan tradition at
558-464: A line of female tulkus, reincarnate lamas . She was a contemporary of the 1st Dalai Lama (1391–1474) and her teacher Bodong Panchen Chogley Namgyal also was one of his teachers. She manifested at Samding Monastery in order to tame Yamdrok Lake , a sacred lake as well as a dangerous flashpoint for massive flooding events in Tibet . However, her effects were more practical: as abbess of Samding, she stopped
620-480: A spectrum of energies to engage with during meditation. Yamantaka , with his wrathful form, embodies the conquering of death and ignorance. Hevajra , in union with his consort Nairatmya , represents the union of emptiness and bliss. Practitioners often gravitate toward specific yidams based on personal affinity or spiritual aspirations. This personal connection can guide practitioners towards yidams that resonate with their inner journey. Some practitioners are drawn to
682-401: A tailored approach to self-realization. Tenzin Palmo further elaborates on this, emphasizing the connection between the practitioner's nature and the yidam's appearance. Guidance in the selection of a yidam is traditionally provided by the guru, who offers insights into which yidam resonates best with the practitioner's aspirations and tendencies. Subsequently, the guru imparts initiation into
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#1732855580183744-589: A true incarnation and served as a vice president of the Buddhist Association of China in 1956 while he was president, and Choekyi Gyaltsen, 10th Panchen Lama also as vice president. She went to Lhasa in 1958 and received the empowerment of Yamantaka from the Dalai Lama and the empowerment of Vajrayogini from the Dalai Lama's tutor, Trijang Lobsang Yeshe Tenzin Gyatso . Dechen Chökyi Drönma has been trained in
806-459: Is Dechen Chökyi Drönma, who was born in 1938 or 1942 (?). The twelfth Samding Dorje Phagmo was very young at the time of the Chinese occupation , and her exact date of birth is contested. Some sources claim she was born a year before the death of the previous incarnation (and therefore cannot be the true reincarnation). However, Dechen Chökyi Drönma was recognised by the present 14th Dalai Lama as
868-476: Is a lady who stems from the royal lineage of the Gods of Clear Light ('Od gsal lha) who is devoted to spiritual liberation and to the benefit of all living beings. Her outer name is Lady Queen of the Jewel (bDag mo dKon mchog rgyal mo); her inner name is Female Teacher Lamp of the Doctrine (sLob dpon ma Chos kyi sgron ma); her secret name is Vajravarahi (rDo rje phag mo). Her residence is undefined. According to Diemberger
930-578: Is a strict vegetarian for ethical reasons. On 16 February 2008, Tenzin Palmo received the title of Jetsunma (reverend lady) in recognition of her spiritual achievements as a nun and her efforts in promoting the status of female practitioners in Tibetan Buddhism by the head of the Drukpa Lineage, the 12th Gyalwang Drukpa ,. In November 2023, Tenzin Palmo was named to the BBC 's 100 Women list, which features 100 inspiring and influential women from around
992-511: Is also perceived as the root of success in Vajrayana practice. Its transformative power lies in its representation of awakening, serving as a guide for practitioners to navigate their path toward enlightenment. Through its versatile manifestations, personalized guidance, and the seamless bond between guru and yidam, the practice of yidam becomes a cornerstone of accomplishment in Vajrayana. The practice of yidam in Vajrayana Buddhism manifests
1054-686: Is currently a member of the monastic community of the Thangthong Dewachen Nunnery at Zilingkha in Thimphu , which follows the Nyingma and the Shangpa Kagyu tradition." One of the distinctive features of the Samding Dorje Phagmo's iconography is a black hat. This hat can be seen in both ancient and modern mural paintings as well as in photographs of the later reincarnations. This black hat
1116-456: Is never a substitute for attending to our karma – avoiding destructive conduct and acting in a constructive manner. Buddhism is not a spiritual path of protector-worship, or even Buddha-worship. The safe direction of the Buddhist path is working to become a Buddha ourselves. In the Vajrayana practices of Tibetan Buddhism, 'safe direction', or ' refuge ' is undertaken through the Three Roots ,
1178-516: Is required of her that she never take her rest lying down; in the daytime she may recline on cushions or in a chair, but during the night she sits in the position prescribed for meditation. [...] In 1716, when the Jungar invaders of Tibet came to Nangartse, their chief sent word to Samding to the Dorjo Phagmo to appear before him, that he might see if she really had, as reported, a pig's head. A mild answer
1240-554: Is the highest female incarnation in Tibet and the third highest-ranking person in the hierarchy after the Dalai Lama and the Panchen Lama . She was listed among the highest-ranking reincarnations at the time of the 5th Dalai Lama , recognized by the Tibetan government and acknowledged by the emperors of Qing China . In her first incarnation, as Chökyi Drönma (1422 CE –1455 CE ), she
1302-782: Is very similar to that of the Karmapa and is linked to the dakinis and Yeshe Tsogyal in particular. Tenzin Palmo Samding Dorje Phagmo Jetsunma Tenzin Palmo (born 1943) is a bhikṣuṇī in the Drukpa lineage of the Kagyu school of Tibetan Buddhism . She is an author, teacher and founder of the Dongyu Gatsal Ling Nunnery in Himachal Pradesh , India . She is best known for being one of
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#17328555801831364-439: Is visualized during meditation in intricate detail, with the aim of internalizing its qualities and attributes. This practice is intended to facilitate the practitioner's transformation and realization of their own innate enlightened nature. It is believed to help purify the mind, accumulate positive karma, and ultimately lead to the realization of emptiness and the nature of reality. During personal meditation practice ( sādhana ),
1426-402: The dakinis heaven ( khecara ), her true home. She left her skull with special features as the wish-fulfilling gem of the great meditation center of Tsagong . The great siddha [Thang Tong Gyalpo] had said earlier, 'A skull with special features will come to this sacred place, together with a mountain dweller from Ngari', and thus the prophecy had come true, greatly enhancing the devotion of
1488-641: The Kongpo people." As part of her relationship with Thang Tong Gyalpo , Chökyi Drönma received the complete teachings of the Heart Practice ( thugs sgrub ) of treasure teachings from Trasang ( bkra bzang gter kha ), as well as Chöd (teachings of Machig Labdrön and Mahāmudrā instructions from him. Chökyi Drönma was known by a variety of names during her lifetime. Diemberger writes: Three names in particular frame her [the Dorje Phagmo's] identity according to
1550-482: The mandala of the chosen yidam, a process that marks the commencement of deity yoga practices. The intertwining of the guru's wisdom and the yidam's enlightened qualities creates a deep connection that strengthens the practitioner's spiritual journey. This connection underscores the notion of indivisibility , highlighting how the guru's teachings and the yidam's essence merge within the practitioner's mindstream . The yidam's significance extends beyond mere practice; it
1612-510: The yogi identifies their own form, attributes and mind with those of a yidam for the purpose of transformation. Yidam practices can vary greatly depending on the specific deity chosen, the lineage, and the teachings followed. The visualization, recitation of mantras, and engagement with the symbolic attributes of the yidam are common elements of these practices. Examples of yidams include the meditation deities Chakrasamvara , Kalachakra , Hevajra , Yamantaka , and Vajrayogini , all of whom have
1674-629: The (meditation) practice of the generation stage , a practitioner ( sadhaka ) establishes a strong familiarity with the Ishta-deva (an enlightened being) by means of visualization and a high level of concentration. During the practice of the completion stage , a practitioner focuses on methods to actualize the transformation of one's own mindstream and body into the meditation deity by meditation and yogic techniques of energy-control such as tummo ('inner heat yoga'). Through these complementary disciplines of generation and completion one increasingly perceives
1736-511: The 12th of this line, resides in Lhasa . where she is known as Female Living Buddha Dorje Palma by China . The present incarnation [i.e. in 1882] of the divine Dorje Phagmo is a lady of twenty-six, Nag-wang rinchen kunzag wangmo by name. She wears her hair long; her face is agreeable, her manner dignified, and somewhat resembling those of the Lhacham, though she is much less prepossessing than she. It
1798-755: The Bodongpa tradition and remains the head of the Samding Monastery . She simultaneously holds the post of a high government cadre in the Tibet Autonomous Region . She has, as a result, been accused by many of "collaborating" with the Chinese. According to Diemberger there also is a Dorje Phagmo line in Bhutan : [She] was recognized by the Sakya Lama Rikey Jatrel, considered an incarnation of Thangtong Gyalpo (1385–1464 or 1361–1485). The Dorje Phagmo
1860-515: The Dalai and Panchen Lamas, (and when they were in Tibet, the Chinese Ambans) were permitted to travel by palanquin or sedan chair . Unlike most other nuns, Dorje Pakmo was allowed to wear her hair long, but was never to sleep lying down – in the day she could sleep sitting up in a chair, but was expected at night to remain in a meditative position. The first Dorje Phagmo, Chökyi Drönma (1422–1455),
1922-524: The Jewel), her birth name; Chokyi Dronma (Lamp of the Dharma), the name she was given when she was ordained as a novice; and Dorje Phagmo ( Vajravārāhī ), the name attributed to her when she was revealed as an emanation of this deity. In an introductory letter written by Thang Tong Gyalpo before Chökyi Drönma departed from Northern Lato in 1454, he presented her with the following letter describing her names: Now there
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1984-559: The Ven. Bhiksuni Heng-ching Shih, Professor of Philosophy at Taiwan National University [Gelongma ordination 1975 in San Francisco] and Ven. Bhikshuni Wu-yin, Vinaya Master. It was formed in the autumn of 2005, after the Dalai Lama told Bhikshuni Jampa Tsedroen that the Western bhikshunis should be more involved in helping to establish the bhikshuni ordination in the Tibetan tradition. Tenzin Palmo
2046-638: The essence of the tradition. The principal yidam in the Newar Vajrayana tradition of Nepal are Chakrasamvara and Vajravarahi . In that tradition, three components are essential to a temple complex: a main shrine symbolizing Svayambhu Mahachaitya ; an exoteric shrine featuring Buddha Shakyamuni and other buddhas and bodhisattvas; and an esoteric shrine dedicated to the yidam, to which only initiates may be admitted. The Vajrayana traditions of China, Korea and Japan, while smaller and less prominent than Indo-Tibetan tantric Buddhism, are characterized in part by
2108-545: The female form - no matter how many lifetimes it takes". Jetsunma Tenzin Palmo was born Diane Perry in Woolmers Park, Hertfordshire , England , on 30 June 1943. Although spiritualist meetings were held in her childhood home, she realised at the age of 18 that she was a Buddhist when she read a library book on the subject. She moved to India at 20, where she taught English at the Young Lamas Home School for
2170-679: The girl in whom she had reincarnated and thus initiated a line of female incarnations that became the first and most famous in Tibet." Chökyi Drönma was a leading figure in the Tibetan Bodongpa tradition which gradually waned under Gelugpa rule, but is being gradually restored today. She died at the Manmogang Monastery in Tsari to the southeast of Dakpo, near the Indian border, in 1455. Diemberger also says: [T]he Venerable Lady passed away into
2232-397: The inherently pure and liberated nature of mind. This is said to be the act that balances energies coursing within the pranic ida and pingala channels in the subtle bodies of both participants. The practitioner focuses on and identifies with the resultant Buddha-form or 'meditation deity', the yidam (Tibetan) associated with IDA channel. The Sanskrit word iṣṭadevatā or iṣṭadevaḥ
2294-574: The invasion of the Dzungars , who were reportedly terrified of her great siddhi powers. When faced with her anger—reputedly by turning the 80 novice nuns under her care into furious wild sows—they left the goods and valuables they had plundered as offerings at the monastery and fled the region. Charles Alfred Bell met the tulku in 1920 and took photographs of her, calling her by the Tibetan name for Vajravarahi, Dorje Pamo (which he translated as "Thunderbolt Sow"), in his book. The current incarnation,
2356-523: The monastery at her teacher's suggestion to go to Lahaul in the higher reaches of the Indian Himalayas, where she would eventually enter the cave and launch herself into uninterrupted, intense spiritual practice. In 1976 Tenzin Palmo commenced living in a cave in the Himalayas measuring 10 feet wide and six feet deep and remained there for 12 years, for three of which she was in full retreat . The cave
2418-508: The most significant works of art, architecture, and engineering of her time and had seminal influence in the development of printing. Furthermore, she expressed a particular commitment toward women, promoting their education, establishing nunneries, and even creating religious dances that included roles for them. Chökyi Drönma died at the age of thirty-three, leaving a tangible mark on history not only through her own deeds but even more through what happened after her death: her disciples searched for
2480-455: The pervasive Buddha nature . Judith Simmer-Brown summarises: ... a yidam, a personal meditational deity, a potent ritual symbol simultaneously representing the mind of the guru and lineage of enlightened teachers, and the enlightened mind of the tantric practitioner. Recognizing the inseparability of these two is the ground of tantric practice. Berzin (1997: unpaginated) in discussing Buddhist refuge commitment and bodhisattva vows frames
2542-445: The pigs disappeared to become venerable-looking lamas and nuns, with the saintly Dorje Phagmo at their head. Filled with astonishment and veneration for the sacred character of the lady abbess, the chief made immense presents to her lamasery. Samding Monastery was destroyed after 1959 but is in the process of being restored. In premodern Tibet, the successive incarnations of Dorje Pakmo were treated with royal privilege and, along with
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2604-466: The practitioner relying on an Ishta-deva in deity yoga as a means of becoming a Buddha . Recent Western scholarship has made significant strides in unraveling the complexities of yidam practices within Buddhism. Scholars such as Geoffrey Samuel have examined the cross-cultural implications of Vajrayana practices, including yidam engagement in Western contexts. Francesca Fremantle 's work has illuminated
2666-522: The roles of yidams in tantric rituals and their connection to gender dynamics. Jacob P. Dalton 's investigations have contributed to our understanding of how yidam practices have evolved over time and across different Buddhist lineages. Together, these scholars illuminate the multifaceted aspects of yidam practices, enriching our comprehension of their historical, cultural, and philosophical significance within Buddhism. Samding Dorje Phagmo The Samding Dorje Phagmo ( Wylie : བསམ་སྡིང་རྡོ་རྗེ་ཕག་མོ )
2728-577: The second Dorje Phagmo was Kunga Sangmo (wylie: Kun dga' bzang mo) (1459–1502). The ninth Dorje Phagmo -Choying Dechen Tshomo-, for example, became a renowned spiritual master not only for Samding but also for the Nyingma tradition, discovered some terma and died at Samye . Her skull is still preserved and worshipped as a holy relic in the Nyingmapa monastery on the island of Yumbudo in Yamdrok Tso Lake. The current (12th) Samding Dorje Pakmo Trülku
2790-511: The symbolic and philosophical dimensions of yidams, offering insights into their iconography and their alignment with tantric philosophy. This scholarship extends to visual culture as well, as seen in Rob Linrothe 's studies on the visual representation of yidams, while David Germano 's research delves into the philosophical foundations that underpin these practices within broader Buddhist contexts. Janet Gyatso and Kurtis Schaeffer have explored
2852-481: The time because the bhikṣuṇī sangha had never been established there. However, with the support of her teacher, in 1973 Tenzin Palmo received the full bhikṣuṇī ordination in Hong Kong , one of the first Western women to do so. Living at Khamtrul Rinpoche's monastery as the sole nun among 100 monks provided Tenzin Palmo with first-hand experience of the discrimination that restricted women's access to information that
2914-462: The union of wisdom and compassion. Vajrakilaya embodies the fierce aspect of enlightenment, conquering obstacles and negativities. Green Tara , known for her swift compassion and protection, appeals to those seeking guidance and aid. Vajrayana's expansive tantric pantheon offers an extensive selection of yidams, catering to a broad spectrum of practitioners. These deities encompass both peaceful and wrathful manifestations, providing practitioners with
2976-406: The use of esoteric practices and rituals to attain enlightenment more swiftly. The yidam is one of the three roots of the inner refuge formula and is also the key element of deity yoga . Yidam is sometimes translated by the term " tutelary deity ". A yidam is considered to be a manifestation of enlightened qualities and a means to connect with specific aspects of the enlightened mind. The yidam
3038-653: The utilization of yidams in meditation, though they use their own terms. One prominent ishta-devata in East Asian Vajrayana is Marici (Ch: Molichitian , Jp: Marishi-ten ). In the Shingon tradition of Japan, prominent yidam include the "five mysteries of Vajrasattva," which are Vajrasattva (Jp. Kongosatta "金剛薩埵"), Surata / Ishta-vajrinī (Jp. Yoku-kongonyo "慾金剛女"), Kelikilā-vajrinī (Jp. Shoku-kongonyo "触金剛女"), Kāmā / Rāga-vajrinī (Jp. Ai-kongonyo "愛金剛女"), and Kāmesvarā / Mana-vajrinī (Jp. Man-kongonyo "慢金剛女"). During
3100-552: The very few Western yoginis trained in the East, having spent twelve years living in a remote cave in the Himalayas, three of those years in strict meditation retreat . Vicki Mackenzie , who wrote Cave in the Snow about her, relates that what inspired the writing of the book was reading Tenzin Palmo's statement to a Buddhist magazine that "I have made a vow to attain Enlightenment in
3162-487: The wisdom of Manjushri , while others find resonance in the compassionate embrace of Avalokiteshvara . The diversity of yidams extends to regional and cultural variations within Vajrayana Buddhism. East Asian Vajrayana, as practiced in China, Korea, and Japan, incorporates yidams like Marici and the "five mysteries of Vajrasattva ". These variations reflect the integration of yidam practices into local contexts while preserving
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#17328555801833224-490: The year. Tenzin Palmo emerged from the cave in 1988 and travelled to Italy as visa problems meant she needed to leave India. Since her retreat Tenzin Palmo has taken on the cause of equal rights and opportunities for Buddhist nuns. In support of this, she spent several years travelling the world fundraising for a new Buddhist nunnery, as her root lama had asked her to do. In 2000, the Dongyu Gatsal Ling Nunnery
3286-534: The yidam as one of the Three Roots in the 'Inner' refuge formulation, underscoring its essential place in the spiritual journey of practitioners. The Three Roots consist of the guru, yidam, and dakini or dharma protector , each representing a pivotal source of guidance and inspiration for those treading the Vajrayana path. This formulation is traced back to the time of Padmasambhava , as evidenced by scholarly work conducted by Judith Simmer-Brown . The iconography of
3348-467: The yidam carries a dynamic spectrum, reflecting the practitioner's inner disposition. This iconographic range includes the 'peaceful' form, the 'wrathful' manifestation (referred to as 'tro wa' in Tibetan), and the state of being 'neither peaceful nor wrathful' (designated as 'shi ma tro' in Tibetan). These manifestations allow practitioners to harmonize their spiritual journey with their innate nature, providing
3410-538: Was high in the remote Lahaul area of the Indian Himalayas (nearby Tayul Gompa), on the border of Himachal Pradesh and Tibet . In the course of the retreat she grew her own food and practised deep meditation based on ancient Buddhist methods. In accordance with protocol, she never lay down, sleeping in a traditional wooden meditation box in a meditative posture for just three hours a night. The last three years were spent in complete isolation. She survived temperatures of below −30°F (−35°C) and snow for six to eight months of
3472-452: Was imparted freely to men. Eager for instruction, she felt frustrated by the fact that she was kept out of most monastic activities because of misogynistic prejudices. She recounts, When I first came to India I lived in a monastery with 100 monks . I was the only nun... I think that is why I eventually went to live by myself in a cave... The monks were kind, and I had no problems of sexual harassment or troubles of that sort, but of course I
3534-452: Was opened with the purpose of giving education and training to women from Tibet and the Himalayan border regions. At this nunnery, Tenzin Palmo also plans to re-establish the extinct lineage of togdenmas, a Drukpa Kagyu yogini order. Tenzin Palmo is a member of the six member "Committee of Western Bhikshunis", an organisation of senior Western nuns supported by two Advisors from Taiwan –
3596-464: Was returned to him; but, incensed at her refusing to obey his summons, he tore down the walls of the monastery of Samding, and broke into the sanctuary. He found it deserted, not a human being in it, only eighty pigs and as many sows grunting in the congregation hall under the lead of a big sow, and he dared not sack a place belonging to pigs. When the Jungars had given up all idea of sacking Samding, suddenly
3658-445: Was the daughter of Tri Lhawang Gyaltsen (1404-1464), the king of Mangyül Gungthang and a descendant of the ancient kings of Tibet. Gungthang was an independent kingdom in southwestern Tibet in the 15th century. As a princess, she was married to the prince of southern Lato ( La stod lho ) who was described as a supporter of Bon practices. After the death of her only child, a daughter, she renounced her family and royal status to become
3720-478: Was the student and consort of the famous polymath Thang Tong Gyalpo , who first identified her as an emanation of Vajravārāhī , and the consort of Bodong Panchen. The seat of the Samding Dorje Phagmo is at Samding Monastery , in Tibet. The seat of the Samding Dorje Phagmo is at the Samding Monastery "Temple of Soaring Meditation." The Samding Monastery is associated with the Bodong school of Tibetan Buddhism . It
3782-410: Was unfortunately within a female form. They actually told me they prayed that in my next life I would have the good fortune to be reborn as a male so that I could join in all the monastery's activities. In the meantime, they said, they didn't hold it too much against me that I had this inferior rebirth in the female form. It wasn't too much my fault. This phase lasted for six years. Then Tenzin Palmo left
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#17328555801833844-454: Was unique because half of the inhabitants were monks and the other half were nuns and its head was a woman. The female tulku who was the abbess of Samding was traditionally a nirmāṇakāya emanation of Vajravārāhī . The lineage started in the fifteenth century with the princess of Gungthang, Chökyi Drönma ( Wylie : chos kyi sgron me , 1422–1455). She became known as Samding Dorje Pagmo ( Wylie : bsam lding rdo rje phag mo ) and began
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