https://rywiki.tsadra.org/index.php?title=Ch%C3%B6kyi_Dr%C3%B6nma&feed=atom&action=historyChökyi Drönma - Revision history2024-03-28T10:47:35ZRevision history for this page on the wikiMediaWiki 1.35.10https://rywiki.tsadra.org/index.php?title=Ch%C3%B6kyi_Dr%C3%B6nma&diff=448172&oldid=prevSherabDrime at 01:40, 24 November 20132013-11-24T01:40:40Z<p></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Chökyi Drönma (chos kyi sgron ma, 1422-1455/6)</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Chökyi Drönma (chos kyi sgron ma, 1422-1455/6)</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of the deity Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of Chogle Namgyal's life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who was later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. Unfortunately the biography of Chökyi Drönma is incomplete and the missing folios have so far not been located. The remainder of her life thus needs to be reconstructed from other sources. The biography of Thangtong Gyalpo informs us that on her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities. </div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of the deity Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of Chogle Namgyal's life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong <ins class="diffchange diffchange-inline">(more a mad dash than anything, during which her father had to be left behind because he couldn't keep up with their speed)</ins>, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who was later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. Unfortunately the biography of Chökyi Drönma is incomplete and the missing folios have so far not been located. The remainder of her life thus needs to be reconstructed from other sources. The biography of Thangtong Gyalpo informs us that on her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo upon the repeated inquiries by Chökyi Drönma's main student, the nun Deleg Chödren, as we can read in the Mahasiddha's biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one (the 9th incarnation Chöying Dechen Tshomo, chos dbyings bde chen mtsho mo, d. 1843) has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi sgron me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo upon the repeated inquiries by Chökyi Drönma's main student, the nun Deleg Chödren, as we can read in the Mahasiddha's biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one (the 9th incarnation Chöying Dechen Tshomo, chos dbyings bde chen mtsho mo, d. 1843) has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi sgron me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td></tr>
</table>SherabDrimehttps://rywiki.tsadra.org/index.php?title=Ch%C3%B6kyi_Dr%C3%B6nma&diff=448170&oldid=prevSherabDrime at 02:31, 18 November 20132013-11-18T02:31:09Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 02:31, 18 November 2013</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of the deity Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of Chogle Namgyal's life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who was later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. <del class="diffchange diffchange-inline">On </del>her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of the deity Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of Chogle Namgyal's life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who was later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. <ins class="diffchange diffchange-inline">Unfortunately the biography of Chökyi Drönma is incomplete and the missing folios have so far not been located. The remainder of her life thus needs to be reconstructed from other sources. The biography of Thangtong Gyalpo informs us that on </ins>her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities. </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo upon the repeated inquiries by Chökyi Drönma's main student, the nun Deleg Chödren, as we can read in the Mahasiddha's biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one (the 9th incarnation Chöying Dechen Tshomo, chos dbyings bde chen mtsho mo, d. 1843) has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi sgron me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo upon the repeated inquiries by Chökyi Drönma's main student, the nun Deleg Chödren, as we can read in the Mahasiddha's biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one (the 9th incarnation Chöying Dechen Tshomo, chos dbyings bde chen mtsho mo, d. 1843) has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi sgron me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l31" >Line 31:</td>
<td colspan="2" class="diff-lineno">Line 31:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*09. Chöying Denchen Tshomo (chos dbyings bde chen mtsho mo, d. 1843)<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*09. Chöying Denchen Tshomo (chos dbyings bde chen mtsho mo, d. 1843)<br></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*10. Ngawang Künsang Dechen Wangmo (ngag dbang kun bzang bde chen dbang mo, b. 1857)<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*10. Ngawang Künsang Dechen Wangmo (ngag dbang kun bzang bde chen dbang mo, b. 1857)<br></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>*11. Thubten <del class="diffchange diffchange-inline">(</del>Chöying Palmo (thub bstan chos dbyings dpal mo, b. 1896)<br></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>*11. Thubten Chöying Palmo (thub bstan chos dbyings dpal mo, b. 1896)<br></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*12. Dechen Chöying Drönme (bde chen chos kyi sgron me, b. 1938)<br><br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*12. Dechen Chöying Drönme (bde chen chos kyi sgron me, b. 1938)<br><br></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
</table>SherabDrimehttps://rywiki.tsadra.org/index.php?title=Ch%C3%B6kyi_Dr%C3%B6nma&diff=448169&oldid=prevSherabDrime at 02:25, 18 November 20132013-11-18T02:25:18Z<p></p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 02:25, 18 November 2013</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l22" >Line 22:</td>
<td colspan="2" class="diff-lineno">Line 22:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Known Incarnations===</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Known Incarnations===</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>*02. Kunga Sangmo (kun dga' bzang mo, 1459-<del class="diffchange diffchange-inline">15020</del>)<br></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>*02. Kunga Sangmo (kun dga' bzang mo, 1459-<ins class="diffchange diffchange-inline">1502</ins>)<br></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>*03. Nyemdrag Sangmo (snyan grags bzang mo, 1502-1542/<del class="diffchange diffchange-inline">30</del>)<br></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>*03. Nyemdrag Sangmo (snyan grags bzang mo, 1502-1542/<ins class="diffchange diffchange-inline">3</ins>)<br></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*04. Orgyen Tshomo (o rgyan mtsho mo, 16th cent.)<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*04. Orgyen Tshomo (o rgyan mtsho mo, 16th cent.)<br></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*05. Yeshe Tshomo (ye shes mtsho mo, 17th cent.)<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*05. Yeshe Tshomo (ye shes mtsho mo, 17th cent.)<br></div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l32" >Line 32:</td>
<td colspan="2" class="diff-lineno">Line 32:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*10. Ngawang Künsang Dechen Wangmo (ngag dbang kun bzang bde chen dbang mo, b. 1857)<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*10. Ngawang Künsang Dechen Wangmo (ngag dbang kun bzang bde chen dbang mo, b. 1857)<br></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*11. Thubten (Chöying Palmo (thub bstan chos dbyings dpal mo, b. 1896)<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*11. Thubten (Chöying Palmo (thub bstan chos dbyings dpal mo, b. 1896)<br></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>*12. Dechen Chöying Drönme (bde chen chos kyi sgron me, b. 1938)<br></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>*12. Dechen Chöying Drönme (bde chen chos kyi sgron me, b. 1938)<ins class="diffchange diffchange-inline"><br></ins><br></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Buddhist Masters]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Buddhist Masters]]</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Bodongpa]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Bodongpa]]</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Bodong Masters]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Bodong Masters]]</div></td></tr>
</table>SherabDrimehttps://rywiki.tsadra.org/index.php?title=Ch%C3%B6kyi_Dr%C3%B6nma&diff=448168&oldid=prevSherabDrime at 02:22, 18 November 20132013-11-18T02:22:47Z<p></p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 02:22, 18 November 2013</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l23" >Line 23:</td>
<td colspan="2" class="diff-lineno">Line 23:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Known Incarnations===</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Known Incarnations===</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*02. Kunga Sangmo (kun dga' bzang mo, 1459-15020)<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*02. Kunga Sangmo (kun dga' bzang mo, 1459-15020)<br></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>*03. <del class="diffchange diffchange-inline">(</del>Nyemdrag Sangmo snyan grags bzang mo, 1502-1542/30)<br></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>*03. Nyemdrag Sangmo <ins class="diffchange diffchange-inline">(</ins>snyan grags bzang mo, 1502-1542/30)<br></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*04. Orgyen Tshomo (o rgyan mtsho mo, 16th cent.)<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*04. Orgyen Tshomo (o rgyan mtsho mo, 16th cent.)<br></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*05. Yeshe Tshomo (ye shes mtsho mo, 17th cent.)<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*05. Yeshe Tshomo (ye shes mtsho mo, 17th cent.)<br></div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l31" >Line 31:</td>
<td colspan="2" class="diff-lineno">Line 31:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*09. Chöying Denchen Tshomo (chos dbyings bde chen mtsho mo, d. 1843)<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*09. Chöying Denchen Tshomo (chos dbyings bde chen mtsho mo, d. 1843)<br></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*10. Ngawang Künsang Dechen Wangmo (ngag dbang kun bzang bde chen dbang mo, b. 1857)<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*10. Ngawang Künsang Dechen Wangmo (ngag dbang kun bzang bde chen dbang mo, b. 1857)<br></div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>*11. Thubten (Chöying Palmo thub bstan chos dbyings dpal mo, b. 1896)<br></div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>*11. Thubten (Chöying Palmo <ins class="diffchange diffchange-inline">(</ins>thub bstan chos dbyings dpal mo, b. 1896)<br></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*12. Dechen Chöying Drönme (bde chen chos kyi sgron me, b. 1938)<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*12. Dechen Chöying Drönme (bde chen chos kyi sgron me, b. 1938)<br></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
</table>SherabDrimehttps://rywiki.tsadra.org/index.php?title=Ch%C3%B6kyi_Dr%C3%B6nma&diff=448167&oldid=prevSherabDrime at 02:22, 18 November 20132013-11-18T02:22:18Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 02:22, 18 November 2013</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l7" >Line 7:</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of the deity Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of Chogle Namgyal's life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who was later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. On her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of the deity Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of Chogle Namgyal's life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who was later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. On her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo upon the repeated inquiries by Chökyi Drönma's main student, the nun Deleg Chödren, as we can read in the Mahasiddha's biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one (the 9th incarnation Chöying Dechen Tshomo, chos dbyings bde chen <del class="diffchange diffchange-inline">gtso </del>mo, d. 1843) has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi sgron me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo upon the repeated inquiries by Chökyi Drönma's main student, the nun Deleg Chödren, as we can read in the Mahasiddha's biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one (the 9th incarnation Chöying Dechen Tshomo, chos dbyings bde chen <ins class="diffchange diffchange-inline">mtsho </ins>mo, d. 1843) has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi sgron me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Source: "ye shes mkha' 'gro bsod nams 'dren gyi sku skyes gsum pa rje btsun ma chos kyi sgron ma'i rnam thar"<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Source: "ye shes mkha' 'gro bsod nams 'dren gyi sku skyes gsum pa rje btsun ma chos kyi sgron ma'i rnam thar"<br></div></td></tr>
<tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l20" >Line 20:</td>
<td colspan="2" class="diff-lineno">Line 20:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Primary Lineage===</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Primary Lineage===</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*Bodongpa<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*Bodongpa<br></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">===Known Incarnations===</ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*02. Kunga Sangmo (kun dga' bzang mo, 1459-15020)<br></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*03. (Nyemdrag Sangmo snyan grags bzang mo, 1502-1542/30)<br></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*04. Orgyen Tshomo (o rgyan mtsho mo, 16th cent.)<br></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*05. Yeshe Tshomo (ye shes mtsho mo, 17th cent.)<br></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*06. Dechen Thrinle Tshomo (bde chen 'phrin las mtsho mo, 17th cent.)<br></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*07. Chödrön Wangmo (chos sgron dbang mo, d. 1746)<br></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*08. Kalsang Chöden Wangmo (skal bzang mchod ldan dbang mo, 1747-1775)<br></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*09. Chöying Denchen Tshomo (chos dbyings bde chen mtsho mo, d. 1843)<br></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*10. Ngawang Künsang Dechen Wangmo (ngag dbang kun bzang bde chen dbang mo, b. 1857)<br></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*11. Thubten (Chöying Palmo thub bstan chos dbyings dpal mo, b. 1896)<br></ins></div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">*12. Dechen Chöying Drönme (bde chen chos kyi sgron me, b. 1938)<br></ins></div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Buddhist Masters]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Buddhist Masters]]</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Bodongpa]]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Bodongpa]]</div></td></tr>
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</table>SherabDrimehttps://rywiki.tsadra.org/index.php?title=Ch%C3%B6kyi_Dr%C3%B6nma&diff=448166&oldid=prevSherabDrime at 13:36, 17 November 20132013-11-17T13:36:57Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 13:36, 17 November 2013</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Chökyi Drönma (chos kyi sgron ma, 1422-1455/6)</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Chökyi Drönma (chos kyi sgron ma, 1422-1455/6)</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of the deity Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of Chogle Namgyal's life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who <del class="diffchange diffchange-inline">as </del>later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. On her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of the deity Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of Chogle Namgyal's life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who <ins class="diffchange diffchange-inline">was </ins>later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. On her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo upon the repeated inquiries by Chökyi Drönma's main student, the nun Deleg Chödren, as we can read in the Mahasiddha's biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one (the 9th incarnation Chöying Dechen Tshomo, chos dbyings bde chen gtso mo, d. 1843) has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi sgron me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo upon the repeated inquiries by Chökyi Drönma's main student, the nun Deleg Chödren, as we can read in the Mahasiddha's biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one (the 9th incarnation Chöying Dechen Tshomo, chos dbyings bde chen gtso mo, d. 1843) has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi sgron me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td></tr>
</table>SherabDrimehttps://rywiki.tsadra.org/index.php?title=Ch%C3%B6kyi_Dr%C3%B6nma&diff=448163&oldid=prevSherabDrime at 13:01, 16 November 20132013-11-16T13:01:21Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 13:01, 16 November 2013</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l7" >Line 7:</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of the deity Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of Chogle Namgyal's life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who as later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. On her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of the deity Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of Chogle Namgyal's life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who as later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. On her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo upon the repeated inquiries by Chökyi Drönma's main student, the nun Deleg Chödren, as we can read in the Mahasiddha's biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one (the 9th incarnation Chöying Dechen Tshomo, chos dbyings bde chen <del class="diffchange diffchange-inline">mtsho </del>mo, d. 1843) has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi sgron me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo upon the repeated inquiries by Chökyi Drönma's main student, the nun Deleg Chödren, as we can read in the Mahasiddha's biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one (the 9th incarnation Chöying Dechen Tshomo, chos dbyings bde chen <ins class="diffchange diffchange-inline">gtso </ins>mo, d. 1843) has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi sgron me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Source: "ye shes mkha' 'gro bsod nams 'dren gyi sku skyes gsum pa rje btsun ma chos kyi sgron ma'i rnam thar"<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Source: "ye shes mkha' 'gro bsod nams 'dren gyi sku skyes gsum pa rje btsun ma chos kyi sgron ma'i rnam thar"<br></div></td></tr>
</table>SherabDrimehttps://rywiki.tsadra.org/index.php?title=Ch%C3%B6kyi_Dr%C3%B6nma&diff=448162&oldid=prevSherabDrime at 02:21, 16 November 20132013-11-16T02:21:25Z<p></p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 02:21, 16 November 2013</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l7" >Line 7:</td>
<td colspan="2" class="diff-lineno">Line 7:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of the deity Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of Chogle Namgyal's life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who as later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. On her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of the deity Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of Chogle Namgyal's life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who as later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. On her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo upon the repeated inquiries by Chökyi Drönma's main student, the nun Deleg Chödren, as we can read in the Mahasiddha's biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one (the 9th incarnation Chöying Dechen Tshomo, chos dbyings mtsho mo, d. 1843) has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi sgron me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo upon the repeated inquiries by Chökyi Drönma's main student, the nun Deleg Chödren, as we can read in the Mahasiddha's biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one (the 9th incarnation Chöying Dechen Tshomo, chos dbyings <ins class="diffchange diffchange-inline">bde chen </ins>mtsho mo, d. 1843) has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi sgron me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Source: "ye shes mkha' 'gro bsod nams 'dren gyi sku skyes gsum pa rje btsun ma chos kyi sgron ma'i rnam thar"<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Source: "ye shes mkha' 'gro bsod nams 'dren gyi sku skyes gsum pa rje btsun ma chos kyi sgron ma'i rnam thar"<br></div></td></tr>
</table>SherabDrimehttps://rywiki.tsadra.org/index.php?title=Ch%C3%B6kyi_Dr%C3%B6nma&diff=448161&oldid=prevSherabDrime at 02:19, 16 November 20132013-11-16T02:19:29Z<p></p>
<table class="diff diff-contentalign-left diff-editfont-monospace" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 02:19, 16 November 2013</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l5" >Line 5:</td>
<td colspan="2" class="diff-lineno">Line 5:</td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Chökyi Drönma (chos kyi sgron ma, 1422-1455/6)</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Chökyi Drönma (chos kyi sgron ma, 1422-1455/6)</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of <del class="diffchange diffchange-inline">his </del>life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who as later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. On her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of <ins class="diffchange diffchange-inline">the deity </ins>Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of <ins class="diffchange diffchange-inline">Chogle Namgyal's </ins>life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who as later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. On her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo, as we can read in <del class="diffchange diffchange-inline">his </del>biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi sgron me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo <ins class="diffchange diffchange-inline">upon the repeated inquiries by Chökyi Drönma's main student, the nun Deleg Chödren</ins>, as we can read in <ins class="diffchange diffchange-inline">the Mahasiddha's </ins>biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one <ins class="diffchange diffchange-inline">(the 9th incarnation Chöying Dechen Tshomo, chos dbyings mtsho mo, d. 1843) </ins>has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi sgron me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Source: "ye shes mkha' 'gro bsod nams 'dren gyi sku skyes gsum pa rje btsun ma chos kyi sgron ma'i rnam thar"<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Source: "ye shes mkha' 'gro bsod nams 'dren gyi sku skyes gsum pa rje btsun ma chos kyi sgron ma'i rnam thar"<br></div></td></tr>
</table>SherabDrimehttps://rywiki.tsadra.org/index.php?title=Ch%C3%B6kyi_Dr%C3%B6nma&diff=448160&oldid=prevSherabDrime at 02:08, 16 November 20132013-11-16T02:08:56Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 02:08, 16 November 2013</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of his life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who as later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. On her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Princess and daughter of the king of the Gungthang court, a principality in Southern Tibet. Born in the tiger year of 1422, she was recognized by the court astrologer as a "divine incarnation" which was however not specified any further. According to a prophetic dream of her mother, she was initially named Könchog Gyalmo (dkon mchog rgyal mo). At age six she conceived of the wish to renounce the world, but was not permitted to go ahead with it, as she was to be married to one of the princes of the neighboring principalities. However, her childhood seems to have been relatively trouble-free and happy. Eventually, and against her wishes, she was married to the prince of Southern Latö, in order to form a political alliance. Arriving in her new home, the Southern Latö capital of Shelkar, she immediately antagonized and subdued the Bonpo priests of the royal household by practicing the rituals and self-empowerments of [[Vajravarahi]]. At age nineteen she became pregnant and gave birth to a girl. The child was initially fine but died while Chökyi Drönma was away for a time, helping to mediate in a dispute that had broken out at her father's court in Gungthang. This, and presumably other events, strengthened her resolution to take religious vows. Everyone tried to talk her out of it, but she remained steadfast. At this time she had become a benefactress of the Porong Palmo Chöding monastery, had read some of the main works of [[Bodong Panchen Chogle Namgyal]], his famous "de nyid 'dus pa" collections and had met the lama when he visited Shelkar Dzong. He left a lasting impression on her and she forthwith wanted nothing else but become a good student of his. Time and again she requested both her father's and her husbands families permission to take monastic ordination, but to no avail. Eventually she resorted to extreme means, tearing her hair and hurting herself. Standing before her shocked family, bloody, disheveled and in a very agitated state, she finally obtained the desired permission to leave worldly life behind. She set off for Porong Palmo Chöding very soon afterwards and was warmly welcomed there by Chogle Namgyal. Shortly after her arrival there she received monastic ordination from him. It was during this event that Chogle Namgyal recognized her as an emanation of Vajravarahi. This was later confirmed by [[Thangtong Gyalpo]]. She spent most of the remainder of his life with him and became one of his foremost disciples. Having exchanged her royal life in the courts of Gungthang and Shelkar with that of a religious renunciant, she became a begging nun. On one of her visits to her ancestral home, she heard the bad news that her lama lay gravely ill and was about to depart for the pure realms. In a spectacular ride across the icy passes that separate her homeland from the high pastures of Porong, she managed to arrive at his side before he passed away and spent his remaining days at his side, until the final days of the third month of the sheep year of 1451. After his passing she took care of all the funeral arrangements, and everything was done in great detail. Afterwards she spent many months wandering the surrounding mountains, practicing meditation in the many caves there. She is also responsible for collecting all the works of her lama, reproducing them and making them thus available for posterity. It is probably due to her efforts alone that we are fortunate enough today to still have the collected works of Bodong Panchen Chogle Namgyal. Having already heard of the great Mahasiddha Thangtong Gyalpo, she wrote him letters, asking for advice on many matters, and eventually traveled to meet him. She met him at his seat at Chung Riwoche, and with her support he was later able to build his famous stupa there. Chökyi Drönma stayed with him for just under two years. Upon her repeated requests for guidance Thangtong Gyalpo predicted that she would have a long life, but few students if she stayed in the region, or benefit many students but have a short life if she went east. Consequently she took off for South-eastern Tibet and particularly to the sacred Pure Crystal Mountain of [[Tsari]] (tsa ri dag pa shel ri) where she attracted a large number of followers. On one of her brief journeys to Lhasa, she met with the famous Indian pandita [[Vanaratna]] and also heard of the growing fame of [[Tsongkhapa]] Lobsang Dragpa, who as later credited with reforming the remnants of the Kadampa school and establishing the new Gelugpa order. On her final return journey to Tsari she fell ill and passed away at Menmogang in her thirty fourth year, in late 1455 or early 1456. Her skull was kept there and venerated as a sacred relic. It was said to have special miraculous qualities.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo, as we can read in his biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi <del class="diffchange diffchange-inline">dron </del>me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Her incarnation, Kunga Sangmo (kun dga' bzang mo, 1459-1502), was predicted by Thangtong Gyalpo, as we can read in his biography by [[Lochen Gyurme Dechen]]. She eventually made her seat at Samding monastery, originally the seat of the great [[Shangpa Kagyu]] master [[Khetsün Shönu Drub]] (mkhas btsun gzhon nu grub, d.1319). Thus her incarnation lineage became known as the Samding Dorje Phagmo ([[bsams sdings rdo rje phag mo]]). Many of these incarnations were famous for their clairvoyance and miraculous abilities and left hand and footprints in rocks, or displayed other miracles. Some of them were scholars, learned and accomplished far beyond their own tradition, and at least one has revealed termas. The present incarnation, Dechen Chökyi Drönme (bde chen chos kyi <ins class="diffchange diffchange-inline">sgron </ins>me, b. 1938), who lives in Tibet, is the 12th. [TSD]</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Source: "ye shes mkha' 'gro bsod nams 'dren gyi sku skyes gsum pa rje btsun ma chos kyi sgron ma'i rnam thar"<br></div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Source: "ye shes mkha' 'gro bsod nams 'dren gyi sku skyes gsum pa rje btsun ma chos kyi sgron ma'i rnam thar"<br></div></td></tr>
</table>SherabDrime