The Treasury of Lives

Geshe Yungdrung Tendzin (dge bshes g.yung drung bstan 'dzin) was born in Gyarong (rgya rong) in a family belonging to the Ra (dbra) clan. His father was called Geshe Sungrab Bum (dge bshes gsung rab 'bum) and his mother was Horza Kaligya (hor bza' ka li rgya). He was the youngest of five brothers and sisters.

At the age of sixteen he travelled to U (dbus) and Tsang (gtsang) where he met the abbot of Menri Monastery (sman ri dgon), Khenpo Yungdrung Gyeltsen (mkhan po g.yung drung rgyal mtshan) from whom he took vows and received the name Yungdrung Tendzin Tsukpu (g.yung drung bstan 'dzin gtsug phud). He also studied with Khenchen Sherab Lodro (mkhan chen shes rab blo gros) who was installed on the abbot's throne while he was there. He received from these two masters numerous initiations, reading authorizations and practice guidance associated with outer, inner and secret teachings of Bon.

He advanced his philosophical training by moving to the Geluk monastery of Sera Tekchen Ling (se ra theg chen gling) where he studied Buddhist philosophy and logic. After two years of intensive practice and study, he had a vision of the religious protectors exhorting him to return to his native place. On his way back home, he travelled through Khyungpo (khyung po) where he took the opportunity of studying with numerous masters such as Yidzhin Gyelwa (yid bzhin rgyal ba), as well as several masters hailing from Kham (khams).

Having arrived in his homeland at the age of twenty, he met Tokden Yungdrung Gyeltsen (rtogs ldan g.yung drung rgyal mtshan), the twenty-fourth lineage holder of the Atri (a khrid) system of Bon Dzogchen, from whom he received the direct introduction to the Great Vehicle, i.e., the pointing out instructions of Dzogchen regarding the nature of the mind. He also received from him numerous quintessential instructions for daily practice.

According to tradition, after only three days in retreat, realization arose in his mind, enabling him to display an immutable confidence in the Dzogchen system. He decided to interrupt his retreat and went directly to his master. The latter refused to listen to him and addressed him with the following words :

These are simply qualities born out of your knowledge! I, myself, I don't know anything and I have not found anything. Even my master, the great Yungdrung Yeshe (g.yung drung ye shes) who is an emanation of Drenpa Namkha (dran pa nam mkha') had not realized anything after nineteen days! 

Somewhat taken aback, Yungdrung Tenzin waited for five days before he decided to go back to his master. The latter refused again to listen to him. On the seventh day, he requested an audience from his master, both in the morning and in the evening, but the latter refused to listen to him. Yungdrung Tenzin was consumed by doubts and thought to himself, "Is it possible that the master does not know what realization really is about?" He attempted another audience and finally the master welcomed him, saying, "You have weird thoughts indeed! Come over here!"

Tokden Yungdrung Gyeltsen then instructed him on the arising mode of realization, through allegories and explanations about their meaning. It is only after this transmission that Yungdrung Tenzin actually understood this arising mode. He later resumed his retreat and intensively practice the Visions of Daylight (nyin snang), i.e., the visionary practice of Togel (thod rgal) performed during the day. He also gradually gained power over his dreams and was thus able to master the Togel aspect of the practice of the night (mtshan snang).

Several years later, Yungdrung Tendzin met the treasure revealer Mishik Dorje (mi shigs rdo rje) from whom he received the Oral Transmission (snyan brgyud), as well as numerous other instructions. He also started to have regular visions of Drenpa Namkha in both his peaceful and wrathful forms. It is said that he had a special link with Damchen Dorje Lekpa (dam can rdo rje legs pa), an important protector of the Dzogchen tradition.

The biography of Yungdrung Tendzin preserved in the Atri lineage history includes multiple magical feats and ecstatic travels to pure realms. However, nothing is known about the later part of his life, except that special signs and rainbows are said to have appeared upon his demise. His two most important disciples were Tsungme Sang-ngak Drakpa (mtshungs med gsang sngags grags pa) and Rigdzin Kundrol Drakpa (rig 'dzin kun grol grags pa, b. 1700) who became his heir in the lineage of Atri.