Dagnang and recognition of Yangsis and Tulkus
Posted: Sat Jun 09, 2012 5:56 pm
Rinpoche is sometimes able to recognize who is a 'yangsi' and sometimes not. An example of one who is both a yangsi and a Tulku is His Holiness the Dalai Lama. This is because he is a yangsi in the sense of being the rebirth of the first Dalai Lama: from the first to the fourteenth, the present one. He is considered a Tulku in the sense of being an emanation of Chenrezi, Avalokiteshvara. So he is a unique example of being considered both.
And whether this is something recognized or not is depending upon the strength of the spiritual vision of the perceptor: if one does not have clear vision, clear perception, one may simply see a monk. If one however has clear perception, clear vision, then one can perceive the presence of Chenrezi and perceive that this is the same being that has continued to be reborn through the series of fourteen. So often the recognition or the ability to see what the being is, is based entirely upon the power of pure vision, called 'dagnang.' If a person has dagnang, for example you and I, anyone; if we have dagnang, pure vision, we can tell, we can see that this person is for instance Chenrezi or a re-birth - whereas if you do not have that, you have impure vision, then you are able to see another person or a monk
To begin with, if a Tulku is recognized, the first thing that is done is recognizing someone as a Tulku - and then following that would be the additional recognition if it was the case that someone is a Yangsi. One would come first: the Tulku recognition would be the first. And Rinpoche says that in the Sakyapa, Gelugpa, Kagyu and Nyingmapa schools there are no significant differences in the manner in which this would be done. There is no certain way that he would be recognizing someone inside of this school that would vary from the other schools. There was one occasion in which he was - in eastern Tibet - travelling and he went to one monastery which was called 'Dsa Shishugon.' It was a very big Gelugpa monastery which had about four thousand monks. He was invited and stayed there for about a week, giving teachings and initiations. There had been a very great Lama in that monastery who had been the throne-holder. His name was Ngawang Lobsang Yishe Gyatso. He had passed away. So while Rinpoche was there the monks came to him and asked him to locate the rebirth, the Tulku of this monk. And he somewhat protested, saying: I am not familiar with the area, I don't know the people or any of this and this. And they insisted that he attempt to locate the rebirth for them. So he requested them to write the Lama's full personal name; to write the exact date: the year, the month, and the day in which he passed away and some other information like this.
Then he spent one evening praying to Manjushri, his special deity. And when he went to sleep that night he had a dream. In the dream appeared a figure that said: "I am the rebirth of Ngawang Lobsang Gyatso; I am to the east of the monastery in a small family in which there are mother and father, two sons and a daughter. I am the youngest of the two sons." The next day then he said this to the monks and they went and searched for the one that fitted the description. When they located the boy and the family as described, they brought him to the monastery and Rinpoche examined him. He laid out the various implements that he had possessed in his past life, such as his rosary and his bowl and his dorje and the bell and put them together with others. Then he said to the child: take your bowl and your Dorje - and the child immediately went around and picked up his. And in this way then he was recognized as the rebirth of the previous throneholder in the monastery.
http://mypage.direct.ca/w/wattj/jw/Tulku-2.htm" onclick="window.open(this.href);return false;
And whether this is something recognized or not is depending upon the strength of the spiritual vision of the perceptor: if one does not have clear vision, clear perception, one may simply see a monk. If one however has clear perception, clear vision, then one can perceive the presence of Chenrezi and perceive that this is the same being that has continued to be reborn through the series of fourteen. So often the recognition or the ability to see what the being is, is based entirely upon the power of pure vision, called 'dagnang.' If a person has dagnang, for example you and I, anyone; if we have dagnang, pure vision, we can tell, we can see that this person is for instance Chenrezi or a re-birth - whereas if you do not have that, you have impure vision, then you are able to see another person or a monk
To begin with, if a Tulku is recognized, the first thing that is done is recognizing someone as a Tulku - and then following that would be the additional recognition if it was the case that someone is a Yangsi. One would come first: the Tulku recognition would be the first. And Rinpoche says that in the Sakyapa, Gelugpa, Kagyu and Nyingmapa schools there are no significant differences in the manner in which this would be done. There is no certain way that he would be recognizing someone inside of this school that would vary from the other schools. There was one occasion in which he was - in eastern Tibet - travelling and he went to one monastery which was called 'Dsa Shishugon.' It was a very big Gelugpa monastery which had about four thousand monks. He was invited and stayed there for about a week, giving teachings and initiations. There had been a very great Lama in that monastery who had been the throne-holder. His name was Ngawang Lobsang Yishe Gyatso. He had passed away. So while Rinpoche was there the monks came to him and asked him to locate the rebirth, the Tulku of this monk. And he somewhat protested, saying: I am not familiar with the area, I don't know the people or any of this and this. And they insisted that he attempt to locate the rebirth for them. So he requested them to write the Lama's full personal name; to write the exact date: the year, the month, and the day in which he passed away and some other information like this.
Then he spent one evening praying to Manjushri, his special deity. And when he went to sleep that night he had a dream. In the dream appeared a figure that said: "I am the rebirth of Ngawang Lobsang Gyatso; I am to the east of the monastery in a small family in which there are mother and father, two sons and a daughter. I am the youngest of the two sons." The next day then he said this to the monks and they went and searched for the one that fitted the description. When they located the boy and the family as described, they brought him to the monastery and Rinpoche examined him. He laid out the various implements that he had possessed in his past life, such as his rosary and his bowl and his dorje and the bell and put them together with others. Then he said to the child: take your bowl and your Dorje - and the child immediately went around and picked up his. And in this way then he was recognized as the rebirth of the previous throneholder in the monastery.
http://mypage.direct.ca/w/wattj/jw/Tulku-2.htm" onclick="window.open(this.href);return false;