The All-Pervading
Melodious Drumbeat
THE LIFE OF RA LOTSAWA
Translated with an
Introduction and Notes by
BRYAN
J.
CUEVAS
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Introduction
Among the illustrious Buddhist saints of Tibet, Ra Lotsawa
Dorje Drak stands tall as one of the most notorious figures in the
history of Tibetan Buddhism. In Tibet and neighboring Tibetanspeaking regions, his name is widely known, his story legendary,
and in many respects he is equal in celebrity to Tibet's beloved
poet Milarepa (ro40-n23), his younger contemporary. Indeed,
if Milarepa is Tibet's ideal Buddhist contemplative yogin, who in
a single lifetime transformed himself from great sinner to great
saint, then Ra Lotsawa is his shadow double. He is the paradigmatic sinister yogin, Tibetan Buddhist antihero, who deployed
his formidable powers and magical abilities to best his religious
competitors and to gain abundant riches, worldly authority, and
vast spiritual influence. As a wonder-working cleric and itinerant translator of Buddhist tantric scripture, Ra Lotsawa Dorje
Drak (or Ralo, as he is more commonly known) was an infamous master and formative propagator of the esoteric meditation practices and forceful rituals centered on the Buddhist
wrathful deity Vajrabhairava ("indestructible terrifier"), and his
frightful divine alter-egos Black Yamari ("enemy of death") and
Yamantaka ("ender of death"). Ralo is renowned as having "liberated" (that is, ritually killed) through these powerful rites
more than a dozen of his Buddhist rivals, including most famously the son of Milarepa's guru, and in addition subjugated
countless local leaders, vicious demons, and others he perceived
as antagonistic to his spiritual mission. Faithful supporters of his
tradition interpret his actions as heroically virtuous, his motivation as twofold: promulgation of the Buddhist dharma and subjugation of its enemies.
Ra Lotsawa's celebrated achievements, however, were not
x
INTRODUCTION
confined to the promotion of hostile practices and magical
assaults in defense of Buddhism, but notably included translations from Sanskrit of major Indian tantric Buddhist scriptureshence the name Lotsawa, an honorific Tibetan term for
"translator" reserved for only the most learned of Buddhist linguistic scholars. Ralo is in fact ranked among a select group of
early translators who ignited the grand renaissance of Buddhism
in Tibet (c. 950-1200) following the collapse and fragmentation
of imperial unity. Ralo's translations were later incorporated into
the official Tibetan Buddhist canon and significantly influenced
the expansion of tantric Buddhism and the popular Vajrabhairava cult throughout Tibet well beyond this pivotal period. His
legacy lives on down to the present day within several of the
major schools of Tibetan Buddhism, but especially in the tantric
traditions of the Gelukpa ("virtuous ones"), the school of the
Dalai Lamas.
The Tibetan text translated here, The All-Pervading Melodious Drumbeat, is the only surviving complete and autonomous
biography of Ra Lotsawa. It is one of the longest hagiographical
narratives of the Tibetan renaissance translators and early yogic
virtuosi, ascribed by tradition to Ralo's grandnephew, Ra Yeshe
Senge, who flourished sometime in the late twelfth and early
thirteenth centuries. That being noted, the exact date of composition of the present text is unknown and there are sound reasons
for calling its antiquity and even its authorship into question. But
no matter its actual provenance, The All-Pervading Melodious
Drumbeat represents the version of Ra Lotsawa's life that is
most popular among Tibetans, the one that paints the most recognizable portrait of him, and the singular one that endures to
this day in the Tibetan imagination. As readers will soon discover, the book is filled with extravagant accounts of Ralo's
travels, magical exploits, and miraculous achievements, as well
as the more conventional episodes in the life of a Buddhist saint:
his wondrous birth, remarkable childhood, quest for his guru,
enlightenment, meritorious works, and expansive preaching career.
Before we review these events in the life of Ra Lotsawa, it may
be worthwhile to first situate this ever-so-controversial personality in historical context and to introduce some of the significant facets of his unique transmission of Buddhist teachings that
INTRODUCTION
xi
he propagated and helped to popularize across the Tibetan religious landscape.
RA LOTSAWA AND THE RENAISSANCE OF
TIBETAN BUDDHISM IN THE
ELEVENTH CENTURY
Buddhism was officially stripped of its privileges as the imperial
religion of Tibet in the year 842 with the assassination of the
tyrannical emperor Lang Darma (r. 838-42) at the hands of a loyalist Buddhist monk. This marked the end of the period referred
to in Tibetan records as the "early promulgation of the teaching"
(bstan pa snga dar), which had begun two hundred years earlier
in the seventh century at the dawn of Tibetan imperial power, the
age of Buddhism's first introduction into Tibet. The collapse of
the Tibetan empire followed soon after the death of Lang Darma
and, in the words of indigenous historians, Tibet splintered into
pieces. Internal succession disputes led to the dispersal of the
royal families to different regions of the country, which became
gradually dominated by territorial feuds and the shifting authorities of various local clans. Buddhism, however, did not entirely
disappear from the Tibetan religious arena. Despite the lack of
royal support, the religion continued to survive in areas outside
the tumultuous and fractured region of central Tibet. In this loose
environment, Buddhism was cultivated in a variety of nonmonastic forms and developed without centralized control. These diverse
religious movements were largely diffused throughout the country by the efforts of wandering yogins and self-styled religious
savants, many of whom claimed lineage descent from authentic
Indian Buddhist masters. Scholars have speculated that it was
during this so-called "dark age" that some of these religious
groups formulated their own creative systems of Buddhist practice and elaborated on earlier esoteric traditions translated during
the height of Tibet's dynastic period in the eighth and ninth centuries.
By the time Ra Lotsawa became active in the eleventh century,
a new wave of Buddhism had begun to sweep across the country, in part the result of a revival in far eastern and western Tibet
Xll
INTRODUCTION
of an institutionally based monastic Buddhism. This renaissance would come to be described as the "later promulgation of
the teaching" (bstan pa spyi dar) and it was during this era that
new competing Buddhist sects began to emerge in Tibet supporting new tantric transmissions arriving from Kashmir, India,
and Nepal. These emerging groups, later to be known collectively as the Sarmapa, the "new tradition," explicitly and contentiously set themselves apart as distinct from the earlier forms
of esoteric Buddhism claimed to have been practiced during the
imperial period and throughout the dark age. This older Buddhism was labeled the "ancient tradition," or Nyingmapa,
which also closely paralleled the evolving Bon religion. Although
the differences between the traditions are largely attributed to
doctrinal disagreements and questions concerning the authenticity of specific scriptural transmissions, the influence of political and economic factors also played a significant role in separating
the divergent groups. In particular, the independent kingdoms
of western Tibet were in an exceptionally strong position to
attract Buddhist teachers from India and Nepal and to support
concentrated scholarly activity, which included the mass importation and translation of authoritative Indian Buddhist scriptures and esoteric practices. These kingdoms were also quite
capable of providing the material support needed for refurbishing old temples and monasteries that had fallen into ruin and
establishing new Buddhist institutions.
Many of the new Buddhist sects that developed in this resurgent environment rejected the validity of the old religious systems that had previously flourished during the era of the "early
promulgation," arguing that the texts upon which these "ancients"
grounded their traditions were for the most part inauthentic
Tibetan fabrications that had led to widescale corruption of Buddhist practice. Such criticism sparked organized efforts to translate
authoritative Sanskrit Buddhist sources previously untranslated
and to correct those works that had been translated in the earlier
period. The kings of Guge in western Tibet sent nearly a dozen
trained Tibetan scholars to study in Kashmir for this purpose,
including most notably the great translator Lochen Rinchen
Zangpo (958-ro55). Decades later, in ro76, the Guge king convened a translation conference at the royal monastery of Toling,
INTRODUCTION
XIII
where various learned scholars from India and Nepal were invited
to consult with Tibetan translators about their ongoing work.
Ra Lotsawa was one of the translators chosen to participate at
this distinguished council.
Ideally, the translators of this period were trained in Sanskrit
grammar and well educated in the intricacies of Buddhist philosophy, which they studied with qualified Indian teachers. In addition, they were required to be experienced in Buddhist practice,
especially with respect to the tantric literature, and to have received
the requisite esoteric initiations and oral instructions. The common procedure for producing translations of Buddhist manuscripts from Sanskrit involved working closely with an Indian
scholar, a pmxlita, whose task it was to explain the words and
meaning of the text and to resolve questions about its correct
interpretation. In some cases after a translation was completed,
the pm:u;lita might also examine the Tibetan work and suggest
corrections.
In order to establish effective working relationships with Indian
scholars, the Tibetan translators frequently had to travel long distances and at great cost to meet with them. Many Tibetan scholars
in this period spent years studying abroad in India, Nepal, Kashmir, and other neighboring regions and trained at such celebrated
Buddhist monasteries as Nalandii and Vikramalasila. The journey
south was often quite treacherous, having to brave difficult terrain, or be threatened by thieves and bandits along the roads, or
exposed to sweltering heat and foreign diseases. But the hazards of
travel were not the only complications faced by the translators, for
they often had to compete as well with other traveling scholars for
funding and support from local kings and rulers. We see in Ralo's
biography that such competition between translators at times even
led to open and violent conflict; an issue to be discussed further
below.
Traveling and working in this way under royal or aristocratic
auspices, the eleventh-century Tibetan lotsawas succeeded in bringing to Tibet a wealth of new Buddhist material, particularly the
new tantric systems then current in India and neighboring regions,
such as those associated with Guhyasamiija, Cakrasarpvara, Hevajra, and Vajrabhairava-the latter linked especially to Ra Lotsawa's
own translation efforts. Over time these new esoteric systems would
xiv
INTRODUCTION
become most valued among the sectarian proponents of the diverse
Sarmapa schools of Tibetan Buddhism-the Kadampa, Sakyapa,
and the various branches of Kagyiipa-which began to emerge
from the eleventh and twelfth centuries onward.
VAJRABHAIRAVA: RA LOTSAWA'S
FEARSOME PATRON DEITY
Ra Lotsawa is especially recognized for his translations of the
tantras and associated liturgies of Vajrabhairava, Black Yamari,
and Six-Faced Yamantaka. He made four extended trips to
Nepal and twice visited India to obtain the texts and practices
associated with this trio of Buddhist wrathful deities. There he
worked closely with two Nepali scholars renowned for their
expertise in these traditions-namely, the lay tantric priest
Guru Bharo (Diparp.kara Sri) and the great pa7Jdita Mefija
Lingpa (Mahakarul)ika). The cycle of tantric teachings that
Ralo received from these masters, and translated with their
assistance, belong to a class of advanced esoteric literature called
Unsurpassed Yoga Tantra (Sanskrit, yoganiruttara-tantra, Tibetan,
rnal 'byor bla na med pa), whose principal texts began to appear
in India between the eighth and tenth centuries. Tibetan tradition
further divides this supreme tantra class into two categories:
"mother tantras" (ma rgyud) and "father tantras" (pha rgyud),
depending on the degree of emphasis placed on either the cultivation of wisdom (mother) or the practice of method (father). There
are three types of father tantras, determined by which one of
the three fundamental afflictive emotions-desire, hatred, or
ignorance-they utilize as their principal method. The Vajrabhairava cycle is an example of a father tantra of the second type,
manipulating the energy of hatred or anger on the path to enlightenment. Such tantras are characterized by the preeminence of
fierce, terrifying deities and the acquisition of superhuman powers
to be used for a variety of worldly purposes and higher spiritual
goals.
The three fearsome deities at the center of Ralo's Vajrabhairava tradition are all considered wrathful emanations of Mafijusri
("gentle splendor"), the bodhisattva of wisdom, who, with his
INTRODUCTION
xv
gleaming sword of insight, cuts the root of sarpsara, or the cycle
of birth, death, and rebirth. In Mafijusri's wrathful aspects, one
of his primary roles is the subjugation of death and impermanence, which are personified in the frightening form of Yama, the
Lord of Death. As such, the three deities of this tantric cycle, led
by the figure of Vajrabhairava, are identified as varieties of a
broader class of wrathful deity known as Yamantaka, the "ender
ofYama."
Yama has a long history in India. As early as the S.g Veda
(c. 1200-900 BCE) he was recognized as the first mortal and
the first being to travel to the world beyond. In his role as the
great pioneer of the afterlife, Yama became the sovereign ruler
of all mortal beings who must follow him after death along the
same path. He is thus identified in the early Indian Buddhist literature as the lord of ghosts (pretas) who dwells in the underworld (pretaloka) five hundred leagues below the earthly human
realm, where he sits in judgment, determining each individual's
future destiny and meting out rewards and punishments in
accord with the nature of past actions (karma). In this capacity
he is also known as Dharmaraja, the "King of the Law." Yama
is therefore conceived as the supreme Lord and Judge of the
Dead and the very embodiment of death itself. In the Buddhist
tantric traditions, Yamantaka is the awesome force that subjugates and converts him.
There are variations of the story of Yama's subjugation. The
general account has it that Yama was defeated by Mafijusri himself in his terrifying form as Yamantaka the destroyer, but one
particularly emblematic variation that is evoked in the literature
of Ralo's tradition is linked to the foundational tale of the Buddha's defeat of the demon Mara on the night of his awakening.
Mara is the Satan-like figure in Buddhist legend whose name
means "bringer of death," and thus he and Yama share symbolic affinity and are frequently conflated. Here in this version
of the story, when Sakyamuni was sitting in meditation under
the Bodhi Tree at Bodhgaya just before his enlightenment, Mara
approached him accompanied by an army of thirty-six million
demons and set out to disrupt the Sage's meditative concentration. Sakyamuni, unshaken by the demonic onslaught, rose up
within the ma1;u;lala of Yamantaka and defeated the demon and
xvi
INTRODUCTION
his minions, placing them all on the path to enlightenment. In
this way the Buddha, by the fearsome power of Yamantaka, not
only overcame Mara's lethal attacks, but he also succeeded in
converting him and his demon armies to Buddhism.
Common in Buddhist conversion tales of this sort is the notion
that the subjugator acquires the characteristic qualities of the
opponent he overcomes. Thus in defeating Yama, Yamantaka
gains the powers of Yama, which include his abilities to terrorize
and control the noxious forces of worldly existence, as well as
incidentally Mara's power to seduce and ensnare; but most important, he gains mastery over death itself and all that is associated
with it. In the earliest Buddhist tantric sources, Yamantaka is
himself depicted as a converted deity, bound under oath and
placed among the great wrathful protectors of Buddhism. Once
subjugated, his powers were then harnessed for a variety of supportive purposes, such as the destruction of obstacles on the
path to liberation and the suppression of anti-Buddhist adversaries (followed then, of course, by their conversion).
Yamantaka's special attributes extend beyond those he acquired
from conquering Yama and the demon Mara. In his identity as
Vajrabhairava, we also find features associated with another
Indian deity with ancient roots. Bhairava is the terrifying form of
the deity Siva, who in classical Hinduism is the lord of yogins and
god of destruction. Siva is generally depicted as a wandering
yogin, naked and smeared with ashes, his matted hair bundled
atop his head. He is the divine ascetic who meditates in the charnel grounds, enjoying the company of ghouls and ghostly spirits. An extensive mythology of Siva is developed in the epic
Mahabharata (300 BCE-300 CE), suggesting the existence of an
important cult dedicated to this deity by about the beginning of
the Common Era. However, it is not until the age of the Gupta
dynasty (c. 320-550 CE) that distinct and independent Saiva sects
began to appear in India. Early on within these Saiva cults, groups
of ascetics were practicing various forms of yoga motivated by the
notion that union with Siva, especially in his fierce form as Rudra,
the wild god of chaos and disease, was paramount to liberation.
The yogic figure of Rudra-Siva best represented the religious ideals of these wandering yogins.
Myths about Siva were utilized to symbolically substantiate
INTRODUCTION
XVII
the religious quests of these developing Saivite groups. In one
such popular myth, Siva visits the god Brahma and is praised by
four of Brahma's five heads. The fifth head, however, issues
forth an obnoxious sound and Siva, offended by the obscenity,
promptly cuts the head from Brahma's body. In the orthodox
Brahmanical tradition, Siva's violent act, the murder of the
supreme brahmin, represented the penultimate of trangressions,
a crime that demanded severe punishment. Siva is thus compelled to undergo a great penance as public testimony to his
felony, termed Mahavrata in the Hindu law books. This required
that he be excluded from society and forced to wander for
twelve years as a naked beggar carrying the skull (kapala) of his
murdered victim; the skull, impaled on a staff of bone known as
the khatvanga, was to be used also as the penitent's begging
bowl. Siva is identified here as Bhairava, the "terrifier," a later
form of the feral Rudra.
The tale of Bhairava's beheading of Brahma served as the
founding myth of an extreme medieval Saiva sect known as the
Kapalikas, the "skull bearers," who were roundly condemned
by their contemporaries for deliberately adopting the practice of
the Mahavrata penance in imitation of their beloved deity. They
were rebuked as well for engaging in other sorts of transgressive
behaviors, such as ritual intercourse in the cremation grounds
and the sacramental consumption of intoxicants for the purpose of achieving the bliss of immortality and superhuman
powers (siddhis). The peculiar styles and practices of the ascetic
Saiva groups, like the Kapalikas, exerted a profound influence
on the Buddhist tantric traditions that were emerging between
the eighth and tenth centuries, which Tibetans would later classify as Unsurpassed Yoga Tantra. The Buddhist tantras of this
period, including the tantras of Vajrabhairava, drew upon and
incorporated much of the fear-provoking imagery and cremationground accoutrements typical of this darker strand of Saiva
worship, though recast in Buddhist form. Indeed, Buddhist tantric tradition acknowledges its close relationship to Saivism,
though somewhat surreptitiously, as evident in the many myths
throughout the Buddhist tantras of the assimilation of Siva through
his subjugation, usually in his form as wrathful Mahdvara, the
"great lord." These myths clearly concede the link between the
xvm
INTRODUCTION
two systems, but subordinate the figure of Siva in demonstration of the superior liberating power of the buddhas and in turn
the triumph of Buddhism over its Saiva competitors.
In the Vajrabhairava tantras, Siva as wrathful Mahesvara is
given the name Bhairava, and the prefixing of the term "vajra"
to his name-the preeminent symbol of power in the Buddhist
tantra vehicle (Vajrayiina)-is interpreted as a definitive sign of
Bhairava's wholesale transformation and conversion to Buddhism. As we have already noted, the subjugation and conversion of non-Buddhist deities and the subsequent acquisition of
the defeated deity's special attributes is a common theme in
Buddhist tantric literature. We again see this at work in a version of Vajrabhairava's mythic origins that circulated among
the followers of Ralo's oral tradition in Tibet. The basic story is
preserved in The Wondrous Faith: An Extensive History of the
Tantra Cycle of King Yamiintaka (1631) by the seventeenthcentury Tibetan historian Tiiraniitha (1576-1634). He relates
that long ago in the incalculably distant past, the fierce demigod
Miitanga ("outcaste") conquered the great warlord Six-Faced
Kumiira ("youthful one"), son of the god Mahdvara, and thereby
gained dominion over the universe. Mahesvara, summoning his
demonic armies into action, rushed immediately to his son's
defense. The terrified Miitanga called out in prayerful supplication to the bodhisattva Mafijusri, who then came directly to
assist him. Rising up in wrathful form, Mafijusri subdued the
furious Mahdvara and trampled his demon hordes. Afterward,
Mafijusri brought them back to life, cared for them, and established them on the true path of Buddhism.
Thus Vajrabhairava, as wrathful emanation of Mafijusri,
answered the call of his devoted follower and in his defense conquered and compassionately converted Bhairava Mahesvara
and all his ghoulish forces. And in so doing, just as Yamiintaka
achieved the particular qualities of Yama and Mara upon their
defeat, Vajrabhairava similarly came to possess all the unique
powers associated with Bhairava, while also assuming his distinctive traits-notably his terrifying ferocity, yogic prowess,
and control over pernicious gods and demons. Likewise, the
tantras of Vajrabhairava teach that the practitioner initiated
INTRODUCTION
XIX
into its secrets will be able to acquire the very same powers and
thereby accomplish the supreme feat of liberation from sarpsara
for the benefit of all living beings. Such qualities Ra Lotsawa is
renowned to have possessed in abundant measure and are celebrated with great exuberance throughout his biography. But it
was his specific use of those powers that contributed most to his
controversial reputation and established him as Tibet's paradigm of the fearsome Buddhist sorcerer. What precisely were these
powers that Ralo wielded, and how does the tradition make sense
of them?
BUDDHIST MAGIC, SORCERY, AND
COMPASSIONATE VIOLENCE
Common to all Buddhism is the notion that superhuman powers and wonder-working abilities are attained through advanced
meditation and that magical prowess is a natural consequence
and testament of high spiritual achievement. Magic has always
been deeply embedded in Buddhist thought and has long been
tied inextricably to conventional Buddhist forms of ritual action.
This vital dimension of Buddhism, however, is not often acknowledged or too often ignored. The reasons for this are tangled up
in the long and convoluted history of the term "magic" in Western discourse, with its mostly negative connotations, but derive
also from certain closely related modernist assumptions about
Buddhism as a rational, empirical philosophy fully compatible
with science. Magic has no place in this constructed image of
Buddhism, for it insists that magic is inconsistent with true Buddhist beliefs and must be divorced from the loftier ideals of
the Buddha's original message-this in spite of overwhelming
textual and historical evidence to the contrary. Fortunately, in
recent years, this superficial picture of Buddhism and the presumptions underlying it have been called into question and are
now being corrected. Still, it must be emphasized that the reality of magic and the legitimate acquisition of thaumaturgic
powers have never been questioned by Buddhist tradition dating
back to its earliest formations in India. Magical attainments
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INTRODUCTION
are mentioned unambiguously and described at great length in
Buddhist canonical scriptures, in mainstream writings on Buddhist practice, and practically everywhere in the biographies of
Buddhist saints. The life of Ra Lotsawa is one particularly illustrative and compelling Tibetan example of the unquestioned
acceptance of magic in Buddhism.
In some of the earliest Buddhist sutras from the Pali canon, we
find standardized lists of the various magical powers possessed
by the Buddha and certain other practitioners advanced in
meditation-powers which are repeatedly claimed to be produced at the higher stages of meditative realization. Most famously in the Samaiiiiaphala Sutta ("Discourse on the Fruits of
the Contemplative Life") from the Digha Nikaya, these comprise
the five supernormal cognitions (Pali, abhiiiiiii, Skt. abhijiia, Tib.
mngon shes): wonder-working powers, clairvoyance, clairaudience, telepathic knowledge, and the knowledge of past lives.
The general qualification of these as "cognitions" serves to reinforce the fundamental link that Buddhism recognizes between
knowledge that is cultivated through meditation and actual
accomplishment-or, in other words, in Buddhism to know something is to gain mastery and control over it. The first category, the
wonder-working powers (P. iddhi, Skt. rddhi, Tib. rdzu 'phrul),
encompasses the widest array of paranormal abilities, including
the powers of physical transformation and multiplication of the
body, as well as the ability to appear and disappear at will, to
pass unhindered through walls, mountains, and other solid
objects and surfaces, to walk on water, to fly cross-legged through
the air, to manipulate the elements (earth, water, fire, and air), to
touch the sun and moon, and to travel to the heavenly realms. All
of these supernormal cognitions are traditionally regarded as
mundane powers that can be developed by any advanced ascetic,
whether Buddhist or not, and thus they are representative of the
diversity of magical arts that were common to most, if not all,
Indian ascetic traditions of that period. The one power exclusive
to Buddhists, however, which is said to be achieved only through
the specialized practices of Buddhism, is the attainment of liberation from sarpsara, the supreme feat, which the Pali scriptures
often add as a sixth supernormal cognition-namely, knowledge
of the cessation of karmic impurities. Thus from this early per-
INTRODUCTION
xxi
spective, even Buddhist enlightenment is seen as a special type of
magical achievement.
These same supernormal cognitions were accepted in the
Mahayana as well and assimilated into the hallmark figure of
the bodhisattva, the compassionate savior who achieves awakening and remains in the realm of rebirth for the benefit of suffering beings. Demonstrations of such powers were viewed both as
proof of the bodhisattva's spiritual realization and as expedient
means (Skt. upaya) for engendering faith among the devoted,
vanguishing rivals and converting them to the Buddhist path,
and delivering all sentient beings from suffering. The Mahayana
scriptures are filled with narrative examples describing the
enlightened displays of these supernormal powers, which not
only serve to illustrate the myriad ways in which buddhas and
bodhisattvas liberate themselves and others, but also reveal the
intimate link between magical attainments and the expression of
foundational Mahayana doctrines such as the two truths, dependent origination and emptiness, the illusion of reality, the three
embodiments of a buddha, and so on.
The Buddhist tantras are also firmly grounded in these basic
Mahayana principles and, like all of Buddhism, universally
acknowledge the efficacy of magical powers on the Buddhist
path. Tantric Buddhism, however, adds a further set of paranormal abilities that are said to be achieved in advanced meditation and through specific yogic and ritual practices. These are
called siddhi (Tib. dngos grub), translated variously as "yogic
powers," "magical feats," or "spiritual attainments," and are
commonly listed in a standard eightfold scheme as follows:
invincibility with the sword, dominion over the underworld,
invisibility, immortality and suppression of disease, the medicinal pill, the ability to fly through the sky, swift-footedness, and
the magical eye ointment. Similar eightfold lists can also be
found in the Saiva tantras, which again indicates shared influences between the two traditions. The Buddhist list is not static
and numerous other powers are frequently elaborated in the
tantric literature. What is distinctive about all the various magical powers in the Buddhist esoteric traditions is that they are
not just viewed as the products of advanced meditative states,
but much more essentially as the direct powers of certain deities
XXll
INTRODUCTION
that are channelled by the tantric practitioner to accomplish a
variety of pragmatic goals. These goals are broadly grouped
into four categories, which Tibetans simply call the "four actions"
(las bzhi): pacification (zhi), enrichment (rgyas), subjugation
(dbang), and ferocity (drag), defined more specifically as pacification of illness and demonic obstructions; the augmentation of
life span, merit, and pleasures; control over the three worlds;
and the hostile actions of killing, dividing, and paralyzing.
These four activities, characterized in some sources as "lower
acts" (smad las), designate a wide assortment of magical actions,
including the standard eight siddhis, and function in contrast to
the so-called "higher acts" (stod las) that have as their goal liberation from sarµsara. They are achieved primarily through specific rituals called siidhana (Tib. sgrub thabs) that evoke the
tantric deities.
In the Buddhist tantras that began to appear in India between
the eighth and tenth centuries, later classified in Tibet as Unsurpassed Yoga Tantra, these evocation rituals are performed during
the so-called "generation stage" (Skt. utpannakrama, Tib. bskyed
rim) of tantric practice, the first phase of a two-stage path to buddhahood. Briefly, the generation stage involves a series of meditative techniques and ritual actions designed to transform the
practitioner's awareness of ordinary forms, sounds, and thoughts
and to enhance recognition of these as expressions of a specific
enlightened buddha, the so-called "chosen deity" (Skt. ゥセエ。、・カL@
Tib. yi dam). This deity's enlightened essence, its body, speech,
and mind, are ritually encapsulated in the gestures of mudra, in
the sounds of mantra, and in the image of its mal)c;lala. During
this stage, through intricate meditative visualization, the practitioner gradually generates the mal)c;lala of the chosen deity, whom
he imagines to be one and the same entity as himself, and invokes
the deity's presence through the gestures of mudra and mantra
recitation, or in some cases by the use of other ritual devices,
such as effigies, talismans, and so on. Once manifest through this
generation process, the deity may then be requested or coerced to
grant the practitioner its special divine powers, which he may use
for any purpose he wishes. These powers are the aforementioned
siddhis and constitute the magical and wondrous abilities of the
INTRODUCTION
xxiii
Buddhist tantric yogin, known as a siddha (Tib. grub thob), or
"accomplished master."
The second phase of tantric practice, called the "completion
stage" (Skt. sarripannakrama, Tib. rdzogs rim), does not prioritize
the acquisition of magical powers, but instead emphasizes a series
of advanced yogic techniques involving the manipulation of the
psychophysical energies of the subtle body-the subtle winds
(Skt. vayu, Tib. rlung) and essence drops (Skt. bindu, Tib. thig le)
within the central channels (Skt. nar,li, Tib. rtsa)-to bring about
transformative and progressively blissful states of consciousness.
These techniques are ideally accomplished through employing
the services of a qualified female consort (Skt. mudra, Tib. phyag
rgya), who in sexual union with the yogin helps him facilitate
the required movement and control of the subtle energies. Ra Lotsawa is described in the biography as having engaged in such
practices with several young girls as partners, igniting more than
a few scandals. The entire completion-stage process is said to
culminate ultimately in actually becoming a buddha, the chosen
deity at the center of the tantric mal)c,iala.
Both stages, generation and completion, are taught in all tantras belonging to the Unsurpassed Yoga class, some more explicitly than others. Generally, the completion-stage practices tend to
be a predominant focus of the "mother" tantras, like the Hevajra
and Cakrasarpvara, whereas the methods of the generation stage,
along with the subsequent procurement of superhuman powers to
accomplish the four actions, are usually more pronounced in the
"father" tantras, like those of Vajrabhairava and Yamantaka.
Ra Lotsawa is renowned in Tibet as just this sort of Buddhist
adept, a siddha who, having mastered the generation and completion stages of tantric practice, achieved the divine powers of
Vajrabhairava and controlled those powers at will. His biography is
dominated by accounts of his use of those powers for both spiritual
and worldly ends, mostly to provoke faith in the effectiveness of the
Buddha's teachings, especially those of Vajrabhairava, and to
attract disciples, to protect, nurture, and heal those suffering from
illness or troubled by demons, and to accumulate vast amounts of
wealth and material resources needed for preserving the dharma,
its sacred images, and its institutions. But the biography also
xx iv
INTRODUCTION
describes him utilizing his potent tantric powers to forcefully combat his rivals, both human and nonhuman, to punish and avenge
and even to destroy them. It was Ralo's uninhibited use of his magical abilities for such violent ends that led to his enduring notoriety
as Tibet's master of Buddhist sorcery.
The common Tibetan term for Buddhist sorcery is ngoncho
(mngon spyod), meaning "deliberate action," or "magical assault,"
equivalent to the Sanskrit abhiciira, and corresponding to the
fourth category of the four tantric actions introduced earlier.
The term is defined in Tibetan dictionaries as "fierce activities;
the action of slaying or 'liberating' (bsgral) enemies, demons, and
obstructors through the power of mantra." Here in the text of
Ra Lotsawa's life, another term is preferred, the word tu (mthu),
which means literally "force" or "power" and in this sense is also
similar to the term "ferocity" (drag) by which the fourth action is
typically labelled. In Tibetan vernacular, however, the word tu
frequently connotes something malevolent, an evil action of the
sort we might more easily recognize as black magic or witchcraft. Although the precise distinction between tu and ngoncho
remains ambiguous, both terms share the meaning of sorcery
understood as a type of hostile magic. What is clear, at least from
the perspective of his followers, is that Ra Lotsawa did not work
an evil magic, but instead, in typical Buddhist fashion, controlled
and directed his ferocious powers with a bodhisattva's compassionate intentions. His rivals, though, had quite the opposite
view. This ambiguity is an essential facet of Ra Lotsawa's popular image portrayed most colorfully in The All-Pervading Melodious Drumbeat.
How does the tradition justify Ra Lotsawa's magical assaults?
The tantras and associated literature that describe aggressive
rites, as do those of Vajrabhairava, invariably justify such actions
as acceptable-forceful but benevolent-by acknowledging that
there are in fact some persons against whom violent rites and
spells may legitimately be performed; these are individuals who
are thought to be profoundly deluded or confused and hence in
need of immediate and dramatic help. They are included among
a common list of evildoers worthy of "liberation"-those who
denigrate the teachings of the Buddha or try to corrupt the community of monks, for instance. From this point of view, then,
INTRODUCTION
xxv
violent rites are to be executed only with the purest of compassionate intentions and only by practitioners with the requisite
skill to lead the "liberated" victim's consciousness to the pure
realm of a buddha. But a stern warning usually follows: the sorcerer without this skill or without the right motivation is assured
a rebirth in the lowest hells. A sinister practitioner of this sort
works a very evil magic, exceeding the accepted typology of the
four actions, and risks harming himself in the process. So Buddhist magic and sorcery, if both are to be counted as legitimate,
must share the same compassionate motivation: to free living
beings from delusion and deliver them from suffering. The two
differ only in their expedient strategies, whether peaceful or
wrathful, employed to bring this goal to fruition.
The justification of violence on the grounds of compassion
was already attested in the Mahayana long before the tantras
elaborated on the idea as their foundational theme and, adding
to it, promoted the use of the bodhisattva's yogic powers for
aggressive and defensive purposes. Perhaps the most influential
validation of compassionate violence in Mahayana scripture
comes from a famous episode in the Upayakau§alya Sutra ("Discourse on Skillful Means"), entitled the "Story of the Ship's
Captain," which is cited explicitly in one of the many spiritual
songs attributed to Ra Lotsawa to give scriptural support for
his violent actions. The story relates that the Buddha in a previous life was once a ship's captain named Great Compassionate
(Mahakarm;iika) who had set sail with a company of five hundred merchants in search of wealth. Among them was a villainous thief armed with a short spear, who had come on board to
rob and attack them. One night in a dream the deities who
dwelt in the ocean informed Captain Great Compassionate of
the thief's murderous intentions. They also reminded him that
the merchants on the ship were actually bodhisattvas advancing
toward awakening. If he were to tell the merchants about the
thief's plans, they would likely kill him and thus suffer the bad
karmic results in the great hells below and reverse their spiritual
progress. If, on the other hand, he were to stay silent, then the
thief would carry out his designs to murder the merchants and
everyone else on board. Captain Great Compassionate deeply
reflected on how best to handle this ethical predicament. After
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INTRODUCTION
seven days he concluded that the only way to prevent the thief
and the merchants from engaging in the act of killing, sparing
them all the "hundred thousand cosmic aeons" of negative consequences, was to slay the thief himself and to personally bear
the karmic burden. And so without doubt or hesitation and
"with great compassion and skill in means," he stabbed the
thief to death. The thief in turn was reborn in a heavenly realm.
The story sets a Buddhist paradigm and establishes that there
are exceptional circumstances in which violent action is entirely
justified, but only if such action is based on divine insight and
profoundly compassionate motives. Here, it is the ship's captain, the Buddha-to-be, who is capable of assessing the precariousness of the situation and perceives in it the hidden network
of interdependent causes and conditions and the full range of
karmic repercussions. Selflessly willing to take upon himself the
accruing bad karma, he then compassionately makes use of his
tactical skills (upaya) to insure the most auspicious outcome for
all living beings involved. His underlying motivation is not
driven by anger or hatred, delusion or desire, but by a wise and
genuine compassion. The bodhisattva's violence thus becomes
an act of superior virtue.
This idea of compassionate violence is also thoroughly embraced
in the Buddhist tantras, where it rests philosophically on another
principal Mahayana position: the view of emptiness of self and
phenomena and the nonduality of subject and object. As an
extension of the core Buddhist teaching of "no-self" (Skt.
anatman, Tib. bdag med)-meaning no intrinsic self-existence,
no essence-the Mahayana doctrine of emptiness (Skt. sitnyata,
Tib. stong pa nyid) asserts that neither self nor phenomena exist
as substantial, independent, permanent realities, despite how
they appear to ordinary deluded minds. This is not to say that
persons and things do not exist at all, but rather they do not
exist as ordinary beings perceive them to exist-that is, as stable, solid, and concrete. From this it also follows that objects
perceived in the phenomenal world and the subject perceiving
them are equally empty of inherent existence and thus ultimately identical, inseparable. The same holds for the distinction
between sarpsara and nirvai:ia, which under meditative scrutiny
INTRODUCTION
XXVll
are seen in truth to be equivalent, leading the tantras to assert
that awakening can actually be attained by utilizing the afflictions and impurities of worldly existence, such as lust and anger
and indulgence in alcohol and sex. Adopting such a perspective,
tantric Buddhism places special emphasis on the wisdom of
nonduality (Skt. advaya, Tib. gnyis med) as an expression of true
enlightenment. When such wisdom is combined with compassionate skillful means in the case of the bodhisattva's apparent
violent actions, there is in reality no violence committed since
there is no real victim of the act and no real agent of the action.
Ra Lotsawa himself echoes this position on a number of occasions. From the point of view of awakening, then, the true
nature of the bodhisattva's violence manifests from a mind of
great compassion that directly perceives the emptiness of self
and other and is implemented as an expedient strategy to liberate ignorant beings and place them on the path to buddhahood.
OVERVIEW OF THE LIFE OF RA LOTSAWA
The All-Pervading Melodious Drumbeat follows all of the standard conventions of Tibetan Buddhist hagiography: the saint's
wondrous birth, remarkable childhood, apprenticeship under one
or several qualified Buddhist masters, spiritual realization and
enlightenment, gathering and teaching of disciples, meritorious
works, and a model death that produces relics accompanied by
miraculous signs of saintliness. As sacred biography, the text is
written for the faithful and intended to engender or heighten feelings of devotion and wonder toward the saint whose life and
deeds are recounted in its pages. In its general plot structure, panegyric style, and reliance on familiar formulas and time-honored
stock motifs, The All-Pervading Melodious Drumbeat fulfills the
expectations of its traditional Tibetan audience, underscoring and
amplifying the soundness of enduring Buddhist truths while demonstrating the superior virtues of its principal hero. In this way,
the biography also serves a polemical function, self-consciously
promoting the supremacy of Ra Lotsawa and his Vajrabhairava
teachings over and against other Buddhist traditions, old and new
xxvm
INTRODUCTION
in Tibet, which were prevalent in his day, and some that continued
to be propagated long after he had left this world. Ralo's conflicts
with authorities who represent these various competing systems
are a persistent theme throughout the biography. Needless to say,
Ra Lotsawa's biography, like all hagiographical narrative, is concerned above all with religious truths expressed in the life of its
saint and less so with factual truth verifiable by the principles of
historical method. Still, even though it would be unprofitable to
read the text as an impartial document of historical fact, the biography does contain credible and reliable historical realities and, if
nothing else, undoubtedly reflects genuine Tibetan Buddhist cultural values and shared mentalities.
The precise year of Ralo's birth is not given in the biography,
but other sources record the year as rnr6. This date seems to
have been arrived at by counting backward sixty years from the
date of the famous Toling council at Guge in rn76, an event that
is securely established in the historical record. Tibetan histories
verify that Raio was one among several revered translators who
participated in this imperially sponsored assembly in western
Tibet and our text confirms that he was around sixty years old
at that time. The biography states that Raio was born in a place
called Langyul in the valley of Nyenam, known today as
Nyalam county near the Nepal border. He was born the middle
child of five sons to a family belonging to the minor aristocratic
clan of Ra, which boasted a long line of lay tantric priests specializing in the old teachings of the Nyingmapa. His father,
Raton Konchok Dorje, was an adept in the practices of the
blood-drinking Yangdak ("immaculate") Heruka and the wrathful Vajrakila ("indestructible nailing dagger"), two of the most
significant deities in the Nyingma traditions of Buddhist tantra.
His mother, Dorje Peldzom, is said to have possessed the special
marks of a particularly auspicious type of yogic consort. We
read that Ralo's grand arrival had been previously forecast in a
number of recorded prophecies, a few of which are quoted in
the opening pages of the biography, and his birth was heralded
by a series of divine visions appearing in dreams to both his
mother and father. In these visions Ralo is clearly identified as
the bodhisattva Maiijusri, who has chosen to take this human
birth for the benefit of all living beings.
INTRODUCTION
xx ix
The reach of Ralo's future mission in the world is signaled
early on by a spectacular event that is said to have occured six
months after his birth when Penden Lhamo, the patron goddess
of Tibet, took him from his mother's lap and carried him on a
miraculous flight everywhere around Tibet. His parents were so
astonished upon his return that they named him Ngotsar Jungne
("source of wonderment") and because he survived the breathtaking journey, the people of Nyenam called him Chime Dorje
Tok ("deathless indestructible lightning bolt").
In keeping with the conventions of Tibetan hagiography, Ralo
is portrayed as a remarkable prodigy. The biography recounts
that from early childhood he was already possessed of extraordinary compassion, and that he could understand the meaning
of his dreams, recall his past lives, and effortlessly enter the
highest states of meditative tranquility. By the age of six he
could read and write, memorize Buddhist scriptures by simply
reading their words out loud, and retain every word he heard
from his father and other religious instructors. In addition, he
very quickly became skilled in all the various specialized arts
and crafts, which he mastered by simple observation, and this
earned him yet another name, Sherap Jungne ("source of wisdom") At nine his father initiated him into the practices of Yangdak Heruka and Vajrakila, which of course he excelled in with
little effort. However, he would later discover, after experiencing much stress and difficulty in his meditations, that these deities were not really suited to him.
Though Ralo is portrayed here as a saintly child, the biography also hints at his more volatile nature, describing him as a
willful and abusive lad quick to hurl insults at his elders and
even strike at them physically. Such disagreeable behavior
forced his father to send him away in solitary retreat. When
introduced to the young girl named Joma Gemajam who had
been arranged to be his childhood bride, he at first rejected her.
The girl was from a prominent family from the nearby village of
Drikyim and we can assume that, following traditional Tibetan
social custom, the marriage had been designed to seal alliances
between the two families. The text is vague on this matter, but
other biographical accounts of Ralo's life relate a more sordid
tale. Jamgon Amezhap (1597-1659), for example, in his Sunlight
xxx
INTRODUCTION
Illuminating All of Manju5ri's Dharma: An Eloquent History
of the Sacred Tantra Cycle of Glorious Yamantaka (1633), tells
us that the girl found Ralo so ugly and mean-spirited that she
was distressed about the arrangement, refused to marry him,
and ran away. Ralo, furious by her rejection, waited for her
alongside a narrow path, grabbed her when she passed by, and
spitefully cut off her nose. Afterward a prosthetic nose made of
copper was fashioned for her and painted gold; she thus became
known as Princess Golden Nose. Alternatively, in Taraniitha's
The Wondrous Faith, the girl is said to have run off with another
man. All this led to a violent feud between the two families, culminating in the Drikyim waging war against the Ra clan in
Langyul. Ralo was compelled to seek revenge. In these alternate
accounts, this conflict is given as the reason Ralo makes the
journey to Nepal, to obtain teachings on hostile sorcery and
black magic. Here our text tells a gentler version, though the
feud between families and Ralo's magical vengeance and heroic
victory are gloriously recounted in a later chapter.
The All-Pervading Melodious Drumbeat relates that soon
after the young Raio had experienced terrible troubles while
attempting the rites of Yangdak Heruka, four divine maidens
appeared to him in a dream and persuaded him to leave home
for Nepal to obtain a special transmission of the dharma. With
some reluctance, his parents finally allowed him to go. Alone, he
made the perilous journey south to the magnificent city of Yerang
(Patan) in Nepal's Kathmandu valley, which the text describes in
fanciful and picturesque detail. There he met his prophesied
guru, identified simply by the name Bharo, which historically
was not actually his personal or family name but rather an aristocratic title used in Nepal from the eleventh century onward to
designate a member of the merchant caste. We are not given any
further information about this master, but in the colophons of
Ralo's Vajrabhairava translations in the Tibetan Buddhist canon
he is identified by the fuller name Bharo Chakdum (phyag rdum),
this second name meaning literally "maimed hand." Other
sources supply the additional information that he received this
name early in life after his hands were amputed by a disgruntled
king as punishment for insubordination. In one of the earliest
available accounts of Bharo Chakdum from The Garland of Wish-
INTRODUCTION
xxxi
Fulfilling Jewels Satisfying the Hopes of Trainees: A History of
the Maiiju5r1-Yamantaka Guru Lineage (1628) by Khonton Peljor Lhiindrup (1561-1637), it is noted that the young Bharo,
intent on seeking revenge against the king, fled north to OMiyana
(the fabled place of origin of numerous tantras, known today as
the Swat Valley in northern Pakistan) to acquire mastery in the
secrets of Saiva sorcery. Unfortunately, however, these occult
practices caused him to go insane. Out of despair, Bharo sought
the blessings of the Indian Buddhist siddha Padmavajra and in
his presence converted to Buddhism. He then requested from
him initiation into the practices of Vajrabhairava and the wrathful goddess Vajravarahi ("indestructible sow"), and was thereby
healed of his delirium. Later, through meditative realization, he
subjugated the king and his retinue and quelled their punitive
judgments. Afterward they humbly offered their devotion to
him. It was in this way that Bharo became a recognized master
and principal lineage holder of these two powerful tantric Buddhist systems.
From Bharo, Ralo first received the rites and instructions of
Vajravarahi, which almost immediately he had to use as a defense
against the magical assaults of an irate Hindu yogin, the villain
Purl).a the Black, whom he had earlier offended in front of the
famous Swayambhu Stupa. Raio was successful in countering the
attacks, and PurQa the Black in humilation took his own life.
Emboldened by his success, Ralo returned to Bharo to request additional practices, but the guru denied that he had anything more
to give and disappeared. Thus begins an extended and delightful
drama of Ralo's thwarted attempts to find his absent guru and to
obtain from him the coveted teachings of Vajrabhairava. After an
exhaustive and ultimately edifying quest across every region of the
country-a journey that serves in the narrative as Ralo's spiritual
trial and preparation-the text has him eventually reconnect with
Guru Bharo and in a grand crescendo receive the teachings he had
long been seeking.
On Ralo's return home to Nyenam in the company of his
first disciple (referred to anonymously in the text as the Nepali
Lotsawa), he was hailed by a traveling merchant in a small market
town on the southern border of Tibet. In response to the merchant's queries, Ralo sang a spontaneous song of realization (mgur),
XXXll
INTRODUCTION
the first of forty-four of such spiritual poems attributed to Raloallegedly in his own words-that are interspersed throughout the
work. Like the more widely celebrated songs from The Life of Milarepa, and even more so-in narrative structure-from Milarepa's Hundred Thousand Songs, Ralo's spiritual songs in many
ways form the core of the biography and serve a variety of narrative purposes. Some songs function merely as dialogue in verse,
others review or highlight specific life events that had already been
recounted in prose, while the vast majority of them offer concise
expressions of Ralo's personal experience of awakening as well as
practical instruction on all manner of fundamental Buddhist
teachings, Mahayana philosophy, and tantric doctrine and practice, often in explicit justification of his controversial actions. In
their purpose and stylistic form, these spiritual songs belong to a
long-established Tibetan tradition of poetic expression widely
acknowledged to have been influenced by Indian vernacular styles
of tantric song (dohii, vajragiti, and caryiigiti) and closely associated with the early Buddhist mahasiddhas, such as Tilopa,
kイセゥZ。」ケL@
and Saraha.
Raio returned home to find that his bride Jomo Gemajam had
been kidnapped to be married off to a family in Drikyim and
that a war had subsequently ensued between the families in Nyenam. Ralo's brothers had also been imprisoned and his mother
and father brutally attacked. His parents pleaded with him to
use his newly acquired sorcerer's powers against the villages of
Drikyim, and Ralo agreed to do so. This is the first of numerous
episodes in the biography in which Ralo is described as deploying the powers of Vajrabhairava to defend against and subjugate
his enemies. His sorcery was successful, Jomo Gemajam and
his brothers were released, and the Drikyim were thoroughly
decimated. With a bodhisattva's compassionate intentions, he
then guided the "liberated" victims to Maiijusri's buddha realm.
Ralo would later travel again to Nepal to receive final instructions on the fearsome practices of Vajrabhairava from Guru
Bharo. At that time Ralo invited the guru to visit Tibet, but Bharo
declined and suggested instead that Raio journey to India to study
with the famous pm:u;litas there and to request monastic ordination. What follows is a wonderful description of his pilgrimage to
some of the most important Buddhist sacred sites of India, which
INTRODUCTION
xxxiii
are described here in remarkably accurate detail. In the midst of
his travels, he stayed for awhile at the great Buddhist monastic
university of Nalanda, a few miles north of Rajagrha in the modernday state of Bihar. There he met Pal)chen Mefija Lingpa, known
also as Mahakarul)ika, under whom he took his vows and became
a fully ordained Buddhist monk. It was on this occasion that he
received his name Sri Vajrakirti, Glorious Dorje Drakpa.
Mefija Lingpa became Ralo's second root guru. Again, the biography gives little background information about him other than
the fact that he was a Nepali pai:i(iita and abbot of his own monastery in the Kathmandu valley that bore his name, Mefija Ling.
Taranatha, in his seventeenth-century history The Wondrous Faith,
states that Mefija Lingpa was of noble birth and thus he also carried the title of Bharo, which the author critically notes had led
some careless historians in his day to foolishly conflate Ralo's two
masters. Since Mefija Lingpa was thought to be an exceptionally
gentle and caring person, Taranatha adds, he was nicknamed
Mahakarul)ika ("great compassionate one"). He lived as a monk
and had studied with several prominent Indian teachers, including
the siddha Padmavajra, who we recall was also Guru Bharo's
Vajrabhairava mentor. Thus the Vajrabhairava transmission Mefija
Lingpa handed down to Raio was directly aligned with the same
lineage he had earlier received from Bharo Chakdum. In addition,
Raio also obtained from the great pa!Jdita numerous mainstream Buddhist teachings, including Dharmakirti's Seven Treatises on Valid Cognition and Asanga's Five Dharmas of Maitreya,
as well as seminal tantric works, such as those of Cakrasaqi.vara,
Vajrayogini, Guhyasamaja, Red Yamari, and Mahakala. The biography relates that Raio left India and followed Mefija Lingpa back
to his monastery in Nepal, where he stayed and studied with him
for over six years. Mefija Lingpa himself eventually traveled to
Tibet and spent a number of years there assisting Ralo in revising
and corrycting his translations of the Vajrabhairava cycle and its
related texts and also worked closely with several other important
Tibetan translators.
Ra Lotsawa left Nepal to introduce the new revelation of
Vajrabhairava to Tibet with altruistic intentions of securing the
good fortune and enlightenment of the Tibetan people. According
to the biography, he accomplished this by traveling constantly all
xxxiv
INTRODUCTION
over the land, demonstrating through miracles and magic the
superior effectiveness of his distinctive system of esoteric Buddhist
practice and instruction, gathering masses of devoted followers,
converting skeptics, defeating opponents, and ripening countless
numbers of accomplished disciples. In this sense, we might say The
All-Pervading Melodious Drumbeat depicts Ralo as driven by a
missionary imperative and frames his life as a spiritual travelogue,
describing one long and adventurous itinerary across the Tibetan
heartland (in traditional terms referring to the two great provinces
of U and Tsang). Ralo's route took him from his home near the
border of Nepal through other nearby areas in southwestern Tibet;
north to Jangtang, the high plateau; back down to Sakya; then
through Lhatse and the northern Tsang valleys of Mii, Tanak,
Shang, and Uyuk; then to Nyang; from Gyantse through the Rong
valley; further west to Ngari, to the kingdoms of Guge, Purang,
and Mangyul; and from there back home to Tsang and the valleys
of Ukpalung, Topgyel, and Nyemo; then through southern and
central Tibet; to Lhasa and the Kyisho and Penyul valleys; to
Samye and south to Yarlung and Chongye; east to Dakpo and
Kongpo; and ultimately to his final resting place at Den in the
upper Kyisho valley, northeast of Lhasa. Most of the places on
Ralo's itinerary and the routes that connect them exist today and
remain vibrant Buddhist landmarks in the contemporary Tibetan
landscape, but the text also preserves the memory of many lost
and forgotten sites and their ancient place names. This is one
aspect of the biography beyond its literary appeal that contributes
to its historical significance and provides evidence that might help
to fix a date for the work, or at least specific portions of it.
Throughout his travels Ralo is described as tirelessly performing innumerable acts of benefit. Wherever he went he sponsored
copies of the Buddhist scriptures; facilitated the production of
stupas, statues, and painted images; made abundant offerings to
all the moµasteries and donations to every monk; gave charitably
to the poor and destitute; ransomed captive animals and set them
free; supported the livelihoods of fishermen and hunters, having
persuaded them to give up their nonvirtuous occupations; placed
restrictions on access to the roads to protect against thieves and
bandits; built ferry boats and bridges; settled disputes and vendettas; and secured the release of prisoners. Moreover, he also
INTRODUCTION
xx xv
invested much of his time refurbishing old and dilapidated temples and sanctuaries. In this regard, he was particularly renowned
for having rescued and restored to its former glory the temple
complex of Samye, Tibet's first and most treasured Buddhist
monastery built in the late eighth century and damaged by fire in
no6. He even founded two of his own modest institutions: the
demon-taming temple Di.indiil Lhakhang at his home in Langyul,
and the mountain hermitage of Sang Ngak ChO Dzong in the
central Tibetan Den valley. The latter would become his primary
seat of religious activity during his final years and the site of his
memorial. All these meritorious projects he funded with seemingly inexhaustible supplies of gold and precious materials, which
he received in steady streams from his devout patrons from every
corner of Tibet. The biography meticulously records and itemizes
these gifts and registers the numbers of his followers in stultifying numeric detail as if to prove beyond any and all objection the
veracity of Ra Lotsawa's spiritual capital. But Tibetan tradition
largely remembers him for his more provocative activities.
Most references to Ra Lotsawa in Tibetan sources acknowledge his notorious reputation in Tibet and cite the oft-repeated
line that he had "killed thirteen accomplished bearers of esoteric
knowledge," and possibly even more, through Vajrabhairava sorcery. Taranatha remarks, in The Wondrous Faith, that "there is
no calculating the number of incorrigible people whom he vanquished, one and all, by killing, banishing, rendering, paralyzing
and the like. All the lotsawas and learned scholars who turned
the wheel of dharma had to resign before the mighty Ralo."
Such sources frequently assert as well that his actions were in
every case compassionately motivated-this in keeping with the
distinctive Buddhist ethical principles of the Unsurpassed Yoga
Tantras. These acts of magical violence receive considerable
attention in The All-Pervading Melodious Drumbeat and in
large measure mark the story it tells of Ralo's Buddhist mission in
Tibet.
The biography relates that the first target of Ralo's aggressive
sorcery was, aptly enough, a prominent master of the old tantric
rites of Yangdak Heruka and Vajrakila. These were the same rites
his father had also practiced but which for Ralo had brought only
troubles in his youth. His tantric opponent was named Shakya
xxxvi
INTRODUCTION
Lodro, a member of the noble Khan clan. The Khon were the
ancestral family of the Sakyapa ("grey earth") sect of Tibetan Buddhism, one of the most influential of the new Sarmapa schools to
emerge at the start of the Renaissance period and whose hereditary
succession of religious leaders would come to dominate central
Tibetan politics from the late eleventh through the mid-fourteenth
century. Khon Shakya Lodro was in fact the father of the founder
of Sakya monastery, Konchok Gyelpo (ro34-no2), the first institutional patriarch of the powerful Sakya lineage. The text describes
Khon Shakya Lodro as envious of Ralo's developing influence, and
in an attempt to get rid of his potential rival, he spread insults and
accusations against the integrity of his teachings and sent forth his
divine female guardians to attack him. Ralo's disciples begged him
to respond to this with lethal force, but the text shows him to have
been reluctant to do so-that is, until Avalokitesvara, the bodhisattva of compassion, appeared to him in a vision and convinced
him that Shakya Lodro was a suitable candidate for violent rites
and that such actions were legitimate expressions of a buddha's
benevolence.
Thus with Avalokitesvara's blessing and the fierce rites of Vajrabhairava, Ralo slayed his opponent and dispatched his consciousness into Maiijusri's care. The biography then adds that the loyal
defenders of Shakya Lodro vowed revenge and raised an army in
retaliation, but Ralo scattered them in all directions with his
wonder-working powers, and in the end, as testament to the superiority of the Vajrabhairava teachings over those of Yangdak
Heruka and Vajrakila, Shakya Lodro's disciples abandoned their
former loyalties and became fervent disciples of Ra Lotsawa.
In the biography, Ralo's contest with Khon Shakya Lodro is
followed soon after by a second violent encounter, this one in a
two-part episode involving another Vajrakila master known as
Langlap Jangchup Dorje. He is a figure recognized in later histories as an important early lineage holder of the special Vajrakila
transmissions practiced in the Nyingmapa tradition. The first
incident here is peculiar in that it describes Langlap as the only
opponent Ralo faces in the text who was actually successful in
magically defeating him, at least initially. Ralo, prompted by a
vision of the goddess Tara, makes his second journey to Nepal
INTRODUCTION
xxxvii
and on to India to receive further instructions from Guru Bharo
and other teachers in order to effectively strike back against this
Vajrakila master. Following the accounts of Ralo's adventures in
Nepal and India, the text concludes the story. Upon his return to
Tibet, Ralo once again engaged Langlap in magical combat,
only now it was Langlap who staggered under the full might of
Ralo's Vajrabhairava powers. After Langlap's Vajrakila protectors had surrendered to Ralo as his humble servants, the once
proud challenger and his disciples were finally eliminated.
The Nyingma histories sympathetic to Langlap tell a different
and much shorter tale. The Nyingma apologist Sokdokpa Lodro
Gyeltsen (1552-1624), for example, in his Waves of a Wondrous
Ocean: The Origin and History of Glorious Vajraklla (1609),
notes that Ralo was so terrified by Langlap's superior powers
that he begged for mercy and respectfully bowed to him in humiliation. Nowhere is Ralo described as coming back and defeating
the Vajrakila master. Sokdokpa ends his story by citing a verse of
village gossip that is said to have circulated among the locals at
that time: "The Yama scholar succumbed to the nailing dagger"-in other words, Ralo was defeated by Langlap's Vajrakila
powers. Interestingly, this same disgracing rumor is repeated in
The All-Pervading Melodious Drumbeat, but here the text indicates that it served only to embolden Ralo's determination to
obtain in Nepal the forceful Vajrabhairava practices he needed to
secure retribution for Langlap's offenses against him.
The fact that our biography includes an unflattering account of
Ralo's defeat by his Vajrakila competitor and verbatim reference
to the gossip that this setback inspired suggests that the author of
The All-Pervading Melodious Drumbeat may have been familiar
with the Nyingma version of the story and perhaps even knew
Sokdokpa's text. The addition of Ralo's triumphant sequel might
then be more appropriately interpreted as a creative effort to
claim :victory for its central hero in deliberate response to an
opposing narrative. This raises historical issues about the composition of the biography, but also highlights a characteristic feature
of the hagiographer's craft-namely, propaganda. The magical
contests in these episodes function polemically to exalt and glorify the saintly protagonist while denigrating his rivals and the
xxxvm
INTRODUCTION
tantric transmissions they represent. In Ralo's case, his biography
aims to promote the supremacy of the Vajrabhairava revelation
and its liberating powers, which Ralo embodies. The tantric systems identified in the text as competing (ineffectively) against this
new revelation include not only the older traditions of Yangdak
Heruka and Vajrakila, which were central to the fierce rites of the
Nyingma and Sakya orders, but also a host of other rival Buddhist esoteric practices and their sectarian affiliates prevalent in
Tibet from the eleventh century onward. These conflicts and
magical battles that Ralo wins through Vajrabhairava sorcery are
narrated in lively detail in The All-Pervading Melodious Drumbeat. In addition to the accounts of him vanquishing Khon
Shiikya Lodro and Langlap Jangchup Dorje, we also read of his
slaying a master of the lion-headed goddess Sirilhamukhi named
Seton Sonam Ozer, and forcefully "liberating" the renowned
translators Go Lotsawa Khukpa Lhetse, scholar of Guhyasamiija;
Zangkar Lotsawa, master of Vaisraval)a; Gyi.i Lotsawa Monlam
Drak, adept of Cakrasarpvara; and Nyen Lotsawa, accomplished
an alternate form of Yamiintaka. There
master of Black aケオセー。エゥL@
are also accounts of him vanquishing three Hayagriva yogins,
slaying a monk practitioner of the goddess Sitatapatrii named
Geshe Kyo Di.ilwa Dzin, and, most famously, killing Darma
Dode, master of Hevajra and son of Milarepa's teacher Marpa
the Translator (c. rno2-rn81). All told, the biography forwards
Ralo's magical triumphs as undeniable evidence of the glory of
Vajrabhairava and as testament to Ralo's enlightened wisdom
and compassion for all living beings.
While stories of missionary travels, meritorious deeds, thaumaturgic powers, and fierce acts of liberation form the foundation of
the saintly life of Ra Lotsawa as a compassionate bodhisattva, the
depiction of his wondrous death verifies his status as a fully
enlightened buddha. In its last episodes, The All-Pervading Melodious Drumbeat relates that when Ralo reached the astonishing
age of one hundred and eighty he decided his mission in Tibet was
complete and therefore announced to his disciples that it was time
for him to depart this world. In Buddhism, mastery over death,
including the extraordinary ability to control its timing and its
natural processes, has always been recognized as a mark of one
INTRODUCTION
XXX!X
who has achieved liberation from saqisara. Moreover, narrative
accounts and visual representations of the remarkable deaths of
enlightened Buddhist saints, frequently employing the literary
paradigms set by the canonical stories of the Buddha's own passing, have throughout Buddhist history held tremendous value for
devoted followers and their religious communities, both as sources
of inspiration and as certification of the beloved teacher's supreme
achievement.
The portrayal of Ralo's death begins with him in the company of all his disciples who had gathered from regions far and
wide. For their benefit he reiterated the liberating powers of the
practice of Vajrabhairava, whose authentic oral transmissions
he had obtained on four separate journeys to Nepal and India.
He then delivered prophecies, appointed his nephew Ra Chorap
to be the upholder of his lineage, and to his most trusted students imparted his final instructions on how to properly memorialize his remains. At sunrise he passed away and departed to
the pure land of Khecara, the buddha realm of his patron goddess Vajravarahi. Following the conventions of Buddhist sacred
biography, the text describes the numerous marvels and miraculous signs of saintliness that accompanied Ralo's death.
The text then tells us that when Ra Chorap and the other disciples began the customary funeral services, the master appeared
to them in a series of visions over the course of several weeks and
made grand pronouncements of his divine accomplishments.
Raio first appeared in the guise of an Indian paTJ<:lita, then in the
form of a tantric sorcerer. Later, when the funeral rites were concluded, he appeared as Vajrabhairava and finally in the form of
Heruka, the wrathful buddha. This last vision occurred soon
after his disciples, in fulfillment of Ralo's dying testament, had
wrapped his corpse in fine silk cloth, placed it "inside a casket
made of five priceless jewels," and laid it gently "inside a stupa
that had been built in the middle of the Denda plain."
We should note here that earlier in this episode Raio is
described as having prophesied that his stupa would survive a
terrible flood and that five generations later his remains would
be removed and transferred to a new monastery near Lhasa on
the occasion of its founding. Prophecies are commonplace in
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INTRODUCTION
Tibetan Buddhist hagiography and very often conceal valuable
clues about the date of the texts in which they appear. This is so
because the events they allude to, usually far removed from the
life of the saint, are much more likely to have been closer in time
to that of the saint's hagiographer. Using prophecy to frame allusions to known historical facts, which may have been familiar to
the hagiographer's own contemporary audience, was a standard
literary device for granting that prophecy, and the words of the
saint to whom it is attributed, an uncontested authenticity. Ralo's
prophecy in this case is just this sort of curious historical statement, for indeed, later sources speak of the transfer of Ralo's relics to the great Gelukpa monastery of Drepung, which was
founded in the year 1416. Khonti:in Peljor Lhiindrup, who is perhaps the first to record this event in his The Garland of WishFulfilling Jewels, notes that in 1416 a high official from the
ruling house of Neu Dzong named Namkha Zangpo (fl. c. 13901430), an avid patron of the Gelukpa order, took a boat at midnight across the Kyichu river, extracted the casket of relics from
the stupa in Den valley, and brought it to Drepung, where the
relics were then placed inside a statue of Vajrabhairava. Akuching Sherap Gyatso (1803-1875), a prominent nineteenth-century
Gelukpa scholar and antiquarian from Amdo, adds the additional detail that Namkha Zangpo had offered the relics to
Jamyang Chi:ije (1379-1449), the founder and first abbot of Drepung, and that it was he who personally deposited the Vajrabhairava reliquary in the monastery's tantric temple. He is also
said to have returned one of Ralo's fingers as an offering to his
patron, the Neu Dzong official. Thereafter the statue of Vajrabhairava housing Ralo's relics became an object of veneration by
all the monks of Drepung. Reference to this significant fifteenthcentury event in a biography of Ralo's life purported to have
been written by his grandnephew Ra Yeshe Senge several hundred years earlier in the twelfth century raises obvious historical
questions about the text's date and authorship. Space does not
permit us to address such conundrums here, but in the end,
regardless of its origins, The All-Pervading Melodious Drumbeat remains the only complete biography of Ra Lotsawa that
is available to us, and the primary source that Tibetans for gen-
xii
INTRODUCTION
erations haved turned to for the story of his life. The text is thus
essential for understanding the legend of this notorious master
of Buddhist sorcery and how through his many tribulations and
triumphs he came to popularize his unique transmission of the
Vajrabhairava tradition in Tibet.
BRYAN
J.
CUEVAS