Trulzhik Dombu b.1150
Trulzhik Dombu ('khrul zhig ldom bu) was born in 1150 on the slope of a mountain range near the banks of the Machu (rma chu). His father was called Tse'u Gekyab ('tshe'u dge skyabs) and his mother was Welmo Tso (dbal mo mtsho) of the Ber (ber) clan. He was the oldest of two brothers. It is reported that since his childhood, he knew the language of gods and Nyen (gnyan) deities, that his senses were pure and his intelligence sharp.
From the age of eleven onwards, Trulzhik Dombu became a student of a master named Nyima Gyeltsen (nyi ma rgyal mtshan) with whom he was instructed in the different branches of Bon teachings. He intensively indulged in tantric practices and is said to have had visions of his tutelary deity (yi dam). According to the tradition, he became so proficient in tantric matters that he was able to bind and subdue demons of all kinds.
At the age of thirty one, Trulzhik Dombu heard of some of the deeds of master Shengom Chenpo (gshen sgom chen po, 1103-1183) also known as Bonzhik Khyung-nak (bon zhig khyung nag), and he was so deeply moved that tears spontaneously came to his eyes. He therefore decided to proceed to U where the master lived in the valleys of Kyisho (skyi shod). As he inquired about the precise place where the master lived he was told that Shengom resided on the glacier of the Shampo (sham po) range. He arranged some wealth and presents and offered them to Bonzhik who told him, “O fortunate son of good family! I believe that the fact that you came up here from down there will bring happiness.” As soon as he heard the master's voice, Trulzhik was penetrated by his blessings and felt full of joy. It is said that he had an experience in which he realized the natural emptiness of his mind: he tasted the flavor of great bliss (bde chen) and non-duality, and all of his discursive thoughts were liberated into their own state (rang sar grol).
Trulzhik followed Bonzhik for three years, until the master passed away in 1183, when Trulzhik himself was thirty-one. After his master's death, he intended to go to Kham. Tradition reports that before he left for the east he had a vision of Bonzhik, standing in the air, one cubit above the ground. The master appeared naked to him, in a self-arisen body (rang 'byung sku). At first, Bonzhik told him, “Well, fortunate son of good family! When your awareness (rig pa) shines forth at dawn, direct it upwards and it will shine further on!” Trulzhik prostrated and circumambulated around him after which he formulated prayers and requested further teachings. The master hence transmitted him his last precepts and told him, as his last will:
O fortunate son of good family!
This Oral Transmission through which one sees awareness in its nakedeness (snyan rgyud rig pa gcer mthong)
Is the essence of samsaric and nirvanic phenomena.
It is the elixir of the heart of the lineage wisdom holders (rig 'dzin),
The blood from the heart of Yeshe Welmo (ye shes dbal mo),
The lamp that dispels darkness,
The hook that guides beings; (therefore,)
May fortunate ones place it in the center of their heart!
Bonzhik gave him the final recommendation to keep the texts of the Nyengyu Rigpa Cherthong (snyan rgyud rig pa gcer mthong) secret for three years and thereafter he would be authorized to put them down into written form. Thus, according to tradition, it would seem that the cycle did not exist in written form before at least 1186. After this vision, Trulzhik went to Kham were he lived in solitary places. He nevertheless had numerous disciples, both male and female, among whom the foremost was Dampa Yuzhik (dam pa g.yu zhig).
Sources
Achard Jean-Luc. 1998. “Bon zhig khyung nag and the Rig pa gcer mthong tradition of rDzogs chen.” The Tibet Journal, vol. XXIII, no. 4: 28-57.
Bon zhig khyung nag. 1972. Snyan rgyud rin po che rig pa gcer mthong gi gzhung. Delhi: Tibetan Bonpo Monastic Center.
Dpal ldan tshul khrims. 1988. G.yung drung bon gyi bstan 'byung phyogs btus. Beijing: Bod ljongs mi dmangs dpe skrun khang.
Jean-Luc Achard
April 2010
- Tradition
- Geography