The Life of Ra Lotsawa

The Enlightened Sorcerer


The All Pervading Drumbeat of Fame

The Biography of Venerable Ra Lotsawa, the Lord of Power



Oṃ Svasti[1]


From my heart, I bow down to the supreme, kind guru,

The embodiment of all the buddhas in the endless realms

The lord of all mandalas without exception

The root of siddhis, the supreme source of benefit and happiness.


I bow down to the kings who have the power of fulfilling wishes:

Who are the gurus, who have the nature of the four kāyas,[2]

Who are inseparable from the glorious universal lord, Vajrasattva,[3]

And are wish-fulfilling jewels, the source of all siddhis.


So that all beings may attain the state of Lord Vajradhara

And easily accomplish infinite peaceful, increasing, controlling and wrathful activities,

I pray for the kindness of blessings from

My own guru and the supreme lineage gurus.





All-pervading Melodious Drumbeats

The biography of the lord of power, the venerable great Ra Lotsawa


I pay homage to venerable Mañjugośa.


I prostrate a hundred times at the feet of Vajrakīrtī, Mañjuśrī, the speaker of two languages,

The glorious guru, lord of the water-bearing clouds, whose laughter of a thousand thunderclaps of fame and renown spreads in a hundred directions,

Who with the thunderbolt of irresistible power destroys into dust the rock mountain of the dark side,

And with an excellent rainfall of limitless compassion ripens the harvest that is hoped for by the faithful.



His great qualities are as vast as the sky.

I cannot fathom the extent of space,

but this simple version that I am writing

will be comprised of meaningful words.


I will create this eulogy

to the Lord of siddhas, Ra Lotsawa,

who was superior in four wondrous ways

over all lotsawas who preceded him.


This will cause the haughty to lower their heads,

the hairs of faith to rise on the faithful,

the envious to be stung with pain,

and the righteous to place their palms together in respect.


I will write “All Pervading Melodious Drumbeats’,

which will be an honest account,

free of foolishly spoken embarrassing words,

that claim things that never happened to be true.



I shall write, without embellishment, just a taste of the life of our glorious sublime guru, the great, venerable Ralo, lord of scholars and siddhas, the banner of whose fame flaps in all ten directions.


The Root Mañjuśrī Tantra states:[1]


At the time of the last five centuries,

I will appear in the north.

As an ordained one, with a first letter Ra (rwa),

Who will be called Vajrakīrti.[2]


The last testament of the monarch Trisong Deutsen,[3] known as ‘The great building of the Samye[4] pillar’[5] states:


At one time, my temple will be destroyed by fire. At that time, an emanation of noble Mañjuśrī, an ordained spiritual teacher, will restore it.


The Prophecies of Yama the Black Lord of Life,[6] which was brought out from Yungpu[7] by Shangtrom Dorje Öbar,[8] states:


You, who are Sangye Yeshe in the present,

Will in the future be named Shang-ngam Dorje.[9]


And later:


When you encounter the profound terma

From the land that is named Ra,

There will come an emanation of Tsukla Palgé.

Meet him and be his teacher.


The Great Lama Ra was prophesied as an emanation of Mañjugośa in many Kama and Terma texts.


The land of his birth is the one endowed with the splendor of snow covered mountains,  the land where grows a plethora of healing herbs, a land where good fortune congregates. Its higher, southern region is named Nyenam Langyul.[10] In the upper valleys there are nomads and down on the plains an assembly of fields. There are wonderful pastures and forests, ever-fertile ground, high mountains and pure soil. Snow fed rivers flow down through the valleys. It is a land where all the ten virtues are practiced.


Ra’s father was from an unbroken family line of seven generations of mantrikas. His name was Ratön Könchok Dorje, who was a master of the Nyingma mantrayāna.

His mother was named Dorje Paldzom, who possessed all the features of a ‘conch lady’.[11]

At the time he entered his mother’s womb, she dreamt that a red woman wearing bone jewelry appeared and said to her, “Come to my land.“ They went there, arriving in a vast and beautiful land, where there was a magnificent palace made of precious materials. Many white, red, blue, yellow and green women, wearing bone and precious jewelry, came out of the palace and brought her inside. They gave her plenty of food and drink that had perfect flavors such as she had never tasted before. Then they brought a gold vase with a turquoise adorned lid that was filled with nectar, which made her body completely transparent, like polished crystal.

Then, after a little while, venerable Mañjugośa appeared. He was so handsome, one could never tire of looking at him, and he was riding a blue dragon with golden wings and a crest of fire. He merged into her body. From within her, he recited,


Your own natural, primordially pure mind,

Is the great bliss of the union of saṃsāra and nirvāṇa

And has always naturally been the three kāyas.[12]

I am the true Mañjuśrī.


And then she awoke.

She had nothing but wonderfully auspicious dreams, such as crossing a river, sunrise and moonrise.

From that time on, Dorje Paldzom’s body was light, her mind clear and blissful, and she had continuous experiences of bliss, clarity and non-thought. There were always rainbow lights in her bedroom, and sometimes a beautiful scent, such as had never been there before. All the area’s wild animals and birds gathered and circled around her bedroom. There were many such good omens.

One night when her term was complete and the birth was near, Dorje Paldzom dreamed that people of different races had gathered to watch.

The mother asked them, “What have you come to see?”

They said, “It’s in here.”

And her belly opened to reveal inside a sharp, brightly glowing sword that emanated endless tathāgatas, filling every direction.

Also, his father dreamt that from Dorje Paldzom’s navel there grew a wonderful tree on which leaves, flowers and fruit appeared simultaneously and it nourished all beings. A golden parrot landed on its tip and sang beautifully, its song entrancing everyone.

In the morning, the parents told each other what they had dreamed. They were astonished, and agreed that it meant that a nirmāṇakāya with great power to benefit beings was inside her.

Then, in the morning of the tenth day of Puśya,5 his mother gave birth painlessly. At that time a faint drizzle fell from an empty sky. The air was filled with hanging decorations and various offerings made of rainbow light. Many nutritious plants and flowers grew all over the ground. A pleasant aroma spread through the entire land. There were dreams of many wonderful omens.

When he was about six months old, Śrīdevī took him from his mother’s lap up into the sky. She showed him the western lands of Ngari Korsum,6 the four divisions of central Ü and Tsang, and the six ridges of eastern Amdo and Kham. She prophesied to him, “You will be a guide for all these lands.” They went around all these lands for two months, and then when Śrī Devī brought him back to his mother’s lap, he had reached the size of a five-year old. The parents had been distraught to be separated from their son, but were utterly amazed to have him back again, so they gave him the name Ngotsar Jungnay (Source of Wonders). The local people said he should be called Chimay Dorje (Deathless Vajra), because he had disappeared at the age of six months, but had not died.

As a child, he had effortless, great compassion that transcended ordinary behavior. He had little desire for food and drink. He could recognize that he was dreaming, He could remember previous lifetimes. He understood that saṃsāra had no essence. There were never any lice or their eggs on his body. Wherever he was, he was always in a state of calm stability. His dreams were always marvelous: he dreamt that he went to many Buddha realms, flew in the sky, taught and received Dharma, saw buddhas, heard prophecies coming from space, and so on.

When he was in his sixth year, his father taught him to read and he learned without any difficulty. In doing so, he completely memorized the short reading-practice texts. When he heard lamas reciting scripture, he understood them perfectly and remembered the words.

When he was in his seventh year, his father invited Deshek Gyawo and Nyang Changchub from Ukpa Lung, to give Dharma teachings. He remembered everything that the lamas taught and taught it to the servants, so that everyone wept with devotion.

In the autumn, when they were giving hospitality to travelers, monks from Drin came and borrowed a place for a debate in privacy. He memorized every single argument and defense from their debate.

Also, Khyungpo, [13] Tsen Khawoche,[14] Gendun Bum[15] and others came gathering flowers and the local people held a puja. He listened to a teaching on dedication and sponsorship and understood it all.

He also watched his father do a Vajrakīla[16] practice, and without being taught he mastered its dance, melodies and music.

In his eighth year, he learned to write, and mastered. without difficulty, fifty-seven scripts, such as uchen, [17] umay, [18] lentsa, [19] vartula,[20] Indian and Nepalese scripts.

He became an expert in diverse ways of evaluating the quality of precious materials, such as gold and silver; domestic animals, such as horses and oxen; skull bowls, rhinoceros horn, porcelain, bricks of tea, and so on.

He perfectly mastered, just through watching, goldsmithing; silversmithing; stone carving; wood carving; ironwork; weaving silk, cotton, and so on; embroidery; painting; reliefs; making porcelain; creating varnishes and glazes; how to play the lute, the flute, and so on; singing, dancing and dice throwing. He became greatly renowned for his excellent mind.

In his ninth year, his father gave him the empowerment of Yangdak Heruka and Vajrakīla and he studied the commentaries on their tantras together with their annotations, learning them without any difficulty.

In his tenth year, his greatness was formally recognized. His father gave all his own texts to him. He was placed on a throne and gave teachings. It was also recognized that he was a master of the Vajrakīla practice.

In his eleventh year, Lady Gema Cham, who was from an excellent, wealthy family, who was regarded with wonder in Nyenam, was arranged to be his wife. The great Ra said, “I have no need for a wife.”

His father, said, “It is essential that you have a consort in order to practice the mahāyāna mantrayāna!” and so, in obedience to his father, he married.

Thus, he was respectful to his parents and the fame of his learning spread everywhere. He was extremely kind to unfortunate beggars. He was the wealthiest person in Nyenam, and everyone showed devotion to him,

However, the extremely arrogant did not like anything that he did, because it was someone else other than themselves who was so powerful. If chieftains did not wish him to do something, he spoke harshly to them, hit them with his staff, and so on. Therefore, his father put him into retreat.

From his twelfth to his fourteenth year, he completed the practice of Yangdak Heruka. During that time he experienced strong mental and physical obstacles. There were many signs of the purification of bad karma, but he failed to have a direct vision of the deity. He said that this was because he had no karmic connection with Yangdak Heruka.

Then, one night, there appeared in a dream, four naked, pale blue women, their bodies covered in sesame oil and wearing bone jewelry. They sang to him:


Oh! Fortunate son of a noble family,

Who has merit awakened by training,

Don’t stay here! Go to Nepal!

That is where your guru,

Śrī Dīpaṃkara, dwells.

Receive profound instructions from him

And benefit beings, noble son!


They flew away into the sky. He woke up and was in an excellent meditative state, such as he had never experienced before, and felt such strong faith that tears came from his eyes and he prayed over and over to quickly meet his guru.

In the morning, he told his parents, “I’m going south to Nepal, so as to find the Dharma.”

His parents said, “The Dharma is in Tibet; why should you go to Nepal?”

He told them, “I have received a prophecy.”

They said, “Prophecy? What prophecy? This is just about your inability to stay in retreat.”


A year went by and one midnight, the women who had appeared before, this time accompanied by many followers, actually appeared at the doorway of his hut. They said, “We have been your guardians throughout many of your previous lifetimes. You should go to Nepal soon, just as we prophesied last time. Master Bharo, who is there, will give you the supreme siddhi.” Then they raised a great noise that spread everywhere and went away.

As before, he told his parents about it. His father said, “This is something unusual; it must be a prophecy from the ḍākiṇīs. It’s better that we do send you to Nepal.”

He left his retreat and made great offerings to the retreats and special images in the area, honored well all the mantrika priests and prayed that there would be no obstacles for his journey to Nepal.

His parents gave him ten ounces of gold and his brothers all gave him a tenth of an ounce of gold each. Even the locals and neighbors each gave him a little gold, so that in total he had about twenty-nine ounces.

They could not find him any companions for his journey, so he had to travel alone. He had a hard journey, traveling along narrow ledges, crossing over terrifying rivers, going through thick forests filled with dangerous animals, and passing through the high mountains where there was the danger of bandits.

He arrived at the Kathmandu valley,11 called ‘the source of nobility’, in Nepal. The valley is shaped like a blossomed lotus; it is auspicious and joyful; all kinds of grain grow there; rivers with the eight pure qualities of water flow through it; there are pleasant aromas around the bathing tanks; there are pure gardens of life-sustaining herbs; herds of horses, oxen and cows leisurely wander across flower-covered pastures; and as the buddhas have been there to turn the Wheel of the Dharma, there are many wonderful sacred sites. There are seats of great paṇḍitas and siddhas, and many charnel grounds where ḍākas and ḍākinīs gather. It is like a wonderful realm of divine beings.

Everywhere, all around, there are thickets of all kinds of fruit trees, sandalwood trees, aloe plants, and so on. The valley is filled with the beautiful songs of cuckoos, parrots and all kinds of birds.

In the centre of this place there is a great city with four main streets, encircled by a wall that has four gateways. Around five hundred thousand households dwell in there, all together, regardless of rank.

The harvests are excellent, and the place is filled with many people. The great houses, such as the king’s palace have as many as five hundred floors, with countless decorations carved from crystal, jade and ivory.

Along the streets there are the most marvelous shops, displaying merchandise that come from all kinds of regions.

All the people in the city are wealthy, have no malice against each other, and entertain themselves with many amusements and games.

There are numerous women who play the lute, the flute, who dance and sing.

Everywhere there are countless representations of the Buddha’s body, speech and mind, to which the people continuously make excellent offerings. They have wonderful behavior: they are appreciative when given to, and are always good company.


Great Ra arrived at the northern side of this city, where he met many weavers. He asked them, “It’s said that a great siddha named Bharo lives in this area; do you know where he lives?”

They replied, “He lives in a hermitage named Yerang Nyima Teng, which is in the upper end of the valley.”

He went there, asking everyone about it on his way, until he came within sight of the hermitage. Many Nepalese yogins and bharimas came to meet him.

Great Ra wondered, “Why have they come to greet me? I have no knowledge of their Dharma teachings?” and he told them, “This welcome for me is a mistake!”

They replied, “How could this be a mistake? This morning our guru told us that today a karmically worthy male would come here from Tibet, and that we should go to welcome him and invite him up to the hermitage.”

They ascended up the edge of a cliff, which resembled a white elephant lying down. Above the cliff a dense forest surrounded an extensive, beautiful pasture where grew a variety of flowers, and through which rivers and streams flowed, and where there were beautiful bird songs.

They came to the guru’s hut, which was in the centre of this solitary and wholesome place. Ra met him and offered him seven rolls of silk.

The guru said, “You were supposed to come last year; why didn’t you come until now?”

Ra replied, “I was prevented from coming, but now I wish to receive your profound teaching.”

The guru said, “Then we shall do that. Give me the offering you have brought for the empowerment.”

Ra gave him the gold that had been collected.

The guru said, “If you have anything else, offer it now.”

Ra took off his clothes and offered them,

The guru said, “You have to offer still more!”

Ra offered him his body, speech and mind.

This pleased the guru, who said, “The faith of Tibetans is resolute.” The guru then said, “You need to arrange a gaṇacakra for the empowerment,” and gave him back all his gold.

Ra used three ounces of the gold to arrange a gaṇacakra, offered seven ounces as the payment for the empowerment, and then requested the teaching.

He was given the empowerment of Vajravārāhī, together with the complete tantra, sādhana and activity rites.


He also received many Dharma teachings from other Nepalese Panditas and siddhas.


He went to circumambulate Swayambhu and on the way met a tirthīka12 named Purṇakṛiṣhṇa, who said, “It would be good if you became my pupil.”

Ra asked, “Who are you?”

He said, “I am the tirthīka Purṇakṛiṣhṇa. I know the four Vedas, and so on.”

Ra turned him down, saying, “Getting off my horse and mounting a donkey instead is not a good idea. Leaving the teachings of the Buddha for the non-Buddhist Dharma is not a good idea.”

Purṇakṛiṣhṇa became angry and said, “You’re a stubborn fool! Let’s debate and then we’ll clearly see whether my way or the Buddhist way is better!” So they debated and Ra won.

Purṇakṛiṣhṇa said, “You may be very clever in words, but you just see what happens in seven days time!” and he went away.

Then Ra stayed at Swayambhu, circumambulating and prostrating.

Meanwhile, the tīrthika performed the practice of casting kīlas and arrows, so that after five days various apparitions appeared to Ra. He dispelled them through his practice of Vārāhī, but after a little while, they reappeared.

Ra became worried, thinking, “It’s not good that these things are happening to me. It would be good if the great guru has a method for dispelling them, for then I can ask him to teach me.”

He returned to the guru, who asked, “Son, you haven’t caused wrathful spirits to attack, have you? You haven’t become the victim of tīrthika sorcery, have you? You haven’t broken your commitment to the guru and Dharma have you? Last night, I dreamt that a golden stūpa had been turned upside down and that the sun and moon fell down onto a plain. Now, this morning you have arrived, which is a bad sign.”

Ra told him about his falling out with the tīrthika and the guru said, “That’s not good! That’s not good! That Purṇakṛiṣhṇa is the most powerful of three hundred tīrthika sorcerers. He has caused the death of many Dharma practitioners in India and Nepal. Now we must find a way to repel his sorcery. The only method that will of use is the profound Uṣṇiṣa repelling practice. I will teach it to you.”

Ra offered the guru an ounce of gold and was taught the complete Uṣṇiṣa instructions and practices.

Then Ra placed a painting of Vārāhī on his bed and hid inside a large clay pot. He closed it with a slate lid that had the repelling mantra circle written on it. He stayed in there, repeating the mantra.

At dusk, there was a very loud crash. He peeked out and saw that an acacia kīla with a red silk ribbon had come hurtling against the door and shattered it.

At midnight there was another loud crash. He peeked out and saw that a kīla had hit the painting on the bed and destroyed it.

At dawn, there was another kīla and a crash. And when he looked out he saw that the kīla had hit the ceiling and reduced it to little pieces. Then the sun rose, but Ra was still unharmed.

The news spread from one person to another, until the tīrthika Purṇakṛiṣhṇa heard it. In his despair, he committed suicide.


Ra thought, “This repelling practice is so profound, but the guru must have many more such generation, completion and ancillary practices.” He asked the guru about them, but the guru said, “I have nothing else left to teach; I have given you all my teaching. So practice them.”

Ra gave all his remaining gold to the guru, prostrated to him, circumambulated him, and left for Tibet.

He had reached a Nepalese market, when he felt someone pulling at him from behind. He turned around and saw a very beautiful woman, whose whole body was covered in gold and turquoise jewelry.

She said, “Why are you leaving without getting all the teachings?”

He replied, “I have received all the teachings, so now I’m thinking of returning to Tibet.”

She said, “To seize the limbs while throwing away the heart is ridiculous!”

“Then what should I do?” asked Ra.

She replied, “The guru has still another profound instruction, so please return to him!” and she disappeared like a rainbow.

Ra went back and came to his guru, who asked, “Why have you come back?”

He told him why and then said, “So it seems you have yet another profound instruction and I am requesting you to teach it to me.”

The guru said, “I don’t have any other instructions. Ask around among my pupils and you will find out for yourself.”

Ra did not completely believe him. Every evening, as it began to darken, the guru went into the forest. That evening, Ra followed him. The guru went into a thicket of tamarisk bushes covered in blossoms. In the middle of them was a deep cave from which flowed a spring. The guru went inside. Ra went inside too. There he saw displayed a painting of Vajrabhairava, with the five offerings13 arranged before it. The guru had stripped naked, put on bone jewelry and was repeating the mantra.

As soon as Ra saw this, he felt intense faith and tears flowed from his eyes. He felt joy and sadness at the same time. He prostrated countless times to the guru and said,


Alas, precious guru!

Lord of beings, who is emanated from the minds

Of all the buddhas in the three times,

Don’t you have any compassion for me?


I have given to you, Dharma Lord,

My lungs, my heart and my breast.

Is it right that the guru should keep

The profound instructions private?


You did not give me this essential Dharma,

Yet told me you had given me all your teachings.

That you have been so dishonest

Has made me sad, truly sad.


Now you really have to give me

This profound instruction.

Otherwise I vow that this body of mine will come to an end

And I will leave this world and go elsewhere.


When Ra had made this challenge, the guru replied:


In general, the profound path of mantrayāna

Is the essence of the ocean of the Buddha’s teachings.

It will bring enlightenment within one lifetime,

But it cannot be practiced with just a little karmic propensity.


This quintessence, that is superior to all other tantras14

Is the ultimate of all profound Dharmas

But it is beyond the scope of those who have no merit.


In order to receive such an excellent teaching as this,

A precious offering of gold is required,

A gaṇacakra torma for the ḍākiṇīs is required,

Service that pleases the guru is required,

Changeless faith is required,

The fortitude to endure hardship is required.

If there is someone like that, I will give the teaching,

But this is not something that should be taught to everyone.


This is not a text that I’m keeping secret,

It contains the life essence of the ḍākiṇīs.

If I carelessly give it away,

I will be punished.

So, stop insisting, noble one!


The guru vanished and Ra was in the open air again. He thought, “It is difficult for anyone to obtain this special profound teaching, but I really must have it. Therefore, I will have to return to Tibet for until I have obtained many ounces of gold, and then I can return,”

Ra went back to the hermitage. A Nepalese translator asked Ra, “Where did you go last night?”

When Ra told him what had happened, the translator said, “In that case, you don’t need to go back to Tibet. I know a way that you can get the gold.”

There was a great Nepalese merchant who had fallen ill and whom every method had failed to cure. The translator told him about Ra and the merchant invited him.

The merchant said, “I am so sick, I’m at death’s door. Please help me with your compassion,” and wept and wept.

Ra Lotsawa gave him the blessing of Vārāhī, and in three days the merchant was recovered. He had great faith in Ra, made many prostrations to him and said these words:


You sublime protector of wretched beings,

Where is it that you are from?

Why have you come to our land?

Please tell me honestly.


The great Ra replied:


I was continuously terrified of death.

So I left Tibet for this land,

Wishing to hear the profound teachings

Of the great master Bharo.


The merchant said:


The Guru Bharo that you have mentioned

Does have profound teachings, but he will not teach them.

It’s said that until now he still has not given

All his teachings to his pupils.


You may just exhaust yourself trying to get them,

So I request you to live here in my home.

I have thousands of treasuries

Of all kinds of precious materials.

I can also give you beautiful women

Who are like flowers and lamps, to be your wives.

I pray that you remain here, as my priest

For as long as I continue to live.


Ra replied:


Merchant, don’t speak in this way,

To have a propitious human life is very rare.

To encounter the Buddha’s teachings is a rare event.

It is even more rare to follow the teaching.

Even more rare is meeting a vajra master

Who can give the supreme, highest result in this life.


I would even give up my life

For the precious Dharma and the guru,

Let alone the distractions of material wealth.


The merchant said:


If you really will not stay with me,

Then in return for your kindness of saving us,

I make you an offering of five hundred ounces of gold

And request that you will come back here again.


The merchant gave Ra five hundred ounces of gold. Ra took the gold with him and went to Nyimateng hermitage. The guru was not there, and when Ra asked the pupils where he was, they said, “We don’t know where he is either; we’ve been looking for him, but without success.”

Ra thought, “It does indeed seem that I am unworthy to receive these teachings; I should just offer this gold to all the shrines in the area and return to Tibet.”

But that night he had this dream:



He dreamt that he wore half the sky as his clothes. He dreamt that he used half the earth as his cushion. He dreamt that he wore the clouds as a robe. He dreamt that he tied the sun and moon onto his head. He dreamt that he rode a great river as a horse. He dreamt that his body blazed with an intense fire. He dreamt that this fire incinerated all existence.  He dreamt that he radiated light-rays from his mouth that illuminated the entire universe, eliminating all darkness everywhere. He dreamt that he ate poison as his food and that his body transformed into the five15 rainbow lights. He dreamt that he went down into the depths of the ocean and there found the wish-fulfilling jewel in the midst of brightly shining jewels of all kinds. He dreamt that thronging crowds of people of all kinds came from the ten directions and gathered around him. He radiated light rays from his heart that touched them, causing them all to vanish as light.

He awoke in the morning filled with great joy and felt happy. He asked the Nepalese translator about his dreams. The translator said, “I don’t understand dreams, but there is a Brahmin who is an expert in understanding omens; he is to be found at the northern door of King Balahasti’s palace; you should ask him.

Ra went there and saw a Brahmin, wearing only a black cotton loincloth. He had pale grey skin, white hair tied into a topknot, very long eyebrows and moustaches, and a white beard that reached his waist.

When the Brahmin saw Ra, he stood up and took seven steps towards him in welcome, and said these words:


You are the son of all the buddhas.

To have a connection with you is of great benefit.

How do I know this? I have seen

That your body possesses thirteen signs.


Whoever relies upon you, venerable one,

Will have no difficulty in attaining liberation.

There is no doubt but that you are a complete buddha.

This is something that is evident to me.


The Brahmin then invited Ra into his house and treated him with great honor.

Ra placed an ounce of gold into the Brahmin’s hands, and said these words:


Great seer, you who are

Learned in all the Vedas,

I wish to ask a few questions.

Give me your clear prophecy, with nothing kept back.


Then Ra told the Brahmin about his dreams. The Brahmin spent a short time analyzing them and said these words:


Generally, dreams are just illusions,

Unreal and deceptive experiences.

But the signs in these dreams

Are wondrous prophecies of the future.


Wearing half the sky as your clothing

Is a sign that all scholars and siddhas,

Whose realization is as expansive as space,

Will gather around you as your following.


Using half the earth as a cushion

Is a sign that there will be a rain of material wealth,

Which will be the foundation for all good actions

So that there will be a great accumulation of merit,


Wearing clouds as a robe

Symbolizes thoughts becoming adornments.


Riding a river as a horse

Symbolizes going far from the river of worldly concerns.


Binding the sun and moon onto your head

Symbolizes that you will meet

Two spiritual teachers, who are like the sun and moon,

Who will give you their profound teachings.


Your body blazing as a fire

That incinerates all existence

Symbolizes no one being able to harm you,

While you are able to defeat them all.


Light rays radiating from your mouth

And illuminating all worlds

And eliminating darkness

Symbolizes a vast teaching and learning.


Eating deadly poison as food,

And your body becoming a rainbow,

Symbolizes the increase of wisdom’s natural light

Through not eliminating the five poisons but transforming them into the path.


Finding a jewel in the depths of the ocean

Symbolizes acquiring a profound Dharma

That is superior to all other instructions.


In half a year from now,

The meaning of all this will become clear.


Ra was overjoyed. He thought, “Now, whatever happens, I must go in search of my guru.” He prayed in every direction and went in search of him.

He searched everywhere, day and night, passing through mountains, charnel grounds, cities, towns, enclaves,16 villages, temples and forests. After six months, his provisions were all used up; there were holes in his shoes, and his arms and legs were covered in sores and cuts.

Even though he was utterly exhausted, he continued searching with determination, living on plants and water.

At the border between Nepal and India, there is a great desert named Namtang Chema Khyungdram (Sky-plain of Sand, the Garuda’s cheek). It was flat and a howling wind blew blades of grass across it. In the far distance there were scattered groves of sandalwood trees in which there were many tigers, leopards, black and brown bears ready to come running out at him.  Sad and frightened, he lost his way and sense of direction. He suffered like a blind person abandoned in the middle of a desert.

Because he had been eating so poorly, when a breeze blew, he fainted until the evening of the day named ‘Lalama’. Then his consciousness revived a little, and he thought, “Alas! I’m dying! And I still have not seen the guru.” He prayed, “May I meet him in my next life and receive the teaching from him!”

Instantly, he felt as if his body was revived and well. All his sores and cuts had vanished. He felt as if he had rested.

As he wondered, “What does this mean?” a black woman wearing bone jewelry and with her hair in braids appeared and said,


Boy, don’t stay here! But follow after me!

Going from here in an eastward direction,

Is a profound path that teaches through symbols.

If in your heart you wish for the Dharma, come this way!


She immediately set off. Ralo followed in the direction that she went.

Ra came to a sandalwood forest where saw a flock of parrots were eating fruit from the trees. A hawk was seizing and eating them one by one, but none of the parrots seemed to notice.

Ra understood this to symbolize that death is like a hawk; it snatches away beings one by one, but they don’t notice because of their attachment to sensory pleasure.


Then he came to a great river, which was a raging torrent, and there were many people there who could not cross. A boatman appeared and people asked him to help them. The boatman took them across the river in a buffalo-hide boat. Some people didn’t seek the boatman’s help, but tried to cross the river themselves, and drowned.

Ra understood this to symbolize that if we do not have guru, like the boatman, for crossing the river of birth, aging, sickness and death, we will not reach the other side.

He went on further, and saw a hunter who killed a deer in the morning, but was murdered by a thief in the evening.

Ra understood this to symbolize that there are infallible, definite results from all good and bad actions and therefore we have to avoid the bad and practice the good.


The woman reappeared and said, “Go to the forest in the south.”

He went there and saw a Brahmin practicing alchemy and changing all iron into gold. Ra understood this to symbolize that the bodhicitta transforms all actions into causes of enlightenment, like alchemy transforming iron into gold.


Further on, Ra saw an infant falling sleep. Five serpents came and devoured him without his ever knowing it. Ra understood this to symbolize that when we are in the sleep of ignorance, we are not aware that the serpents of the five mental defilements are devouring us.


Further on, Ra saw an excellent stallion in golden chains who was unable to move. Ra understood this to symbolize that when the mind is in the chains of duality, natural wisdom will not appear.


Then the woman he had seen before said, “Now, go to the forest in the west!”

Ra went there and saw a man staring fixedly at his own reflection in the mirror, without his eyes ever moving from it. Ra understood this to symbolize that we must maintain, without distraction, the guru’s instruction of self-knowing, which is like a mirror.


Further on, Ra saw the sun shining on a snow-covered mountain, causing the snow to melt and transform into a river. Ra understood this to symbolize that development process meditations melt the material body into a rainbow body, which transforms into the yidam deity.


Further on, Ra saw a blue turquoise dragon with wings of gold. There was a jewel on the crown if its head from which everything that it wished for appeared, so that it had no need to search elsewhere for anything. Ra understood this to symbolize that the dharmakāya dwells within ourselves and there is no need to seek for it elsewhere.


Afterwards, when Ra was sleeping at the foot of a cliff, the woman brought him plenty of food and drink. She said, “Tomorrow you should go into the northern forests. A flock of geese will appear and the guru will be in their midst. Seize him without doubting that it is him.”

The next day, Ra went into the forest in the north and waited there. A flock of geese came flying down. Ra wondered, “Which one is he?” and failed to catch him. The woman reappeared and said, “You fool! You don’t recognize your own guru! Tomorrow a group of women will come. Your guru will be amongst them. Make sure that you seize him!”

The next day, the group of women came. He seized a hold of one and she burst into flames. Nevertheless he kept holding onto her. She transformed into water, but he didn’t let go of her, even though she had become water. So she instantly became the guru.

Filled with great joy, Ra prostrated to him and circumambulated him hundreds and thousands of times. He unreservedly offered the guru all his gold and prayed to him with these words:


I am one who is karmically worthy.

I have today met the perfect guru.

I pray that through your compassion for me

You will give me the profound touching.


The guru replied:


Oh! Courageous being!

You who have faith, diligence and wisdom!


It is wondrous how you seek the teachings

Without regard for body or life!


It is wondrous how you rely upon the guru

Without attachment to homeland or family!


It is wondrous how you give away whatever wealth you have

Without having any thoughts of regret!


It is wondrous how you apply yourself with diligence

Without any despondency or laziness!


It is wondrous how you have faith from your heart,

Without its being verbal or just a show!


You are a wondrous being,

And are certainly a worthy vessel for the teaching.

So now I am going to teach

This profound teaching to you.


The guru said, “I already knew that you were a worthy vessel, but the time had not yet arrived for me to give you this teaching. I did not give this teaching, so as to emphasize the greatness of the Dharma. Now the time has come, and so I am going to give it to you.”

The guru told Ra to arrange a gaṇacakra. Ra said, “I don’t have any of the necessary things here, so we should return to the Kathmandu valley.”

The guru said, “This has to be kept very secret, so it is better to do it here. The things will not be a problem.”

The guru stared, and instantly countless ḍākas and ḍākiṇīs appeared. . Some arranged seats. Some created the maṇḍala, some arranged an extensive feast and torma offerings, and they all finished their work at the same instant.

Then, at noon of the eighth lunar day, the guru gave the complete empowerment for the maṇḍala of Mañjuśrī-Yamāntaka-Kṛṣṇayamāri.

At dusk, the guru brought him into the maṇḍala of Mañjuśrī with six faces and gave him the empowerment.

At midnight, he revealed the maṇḍala of the thirteen Vajrabhairava deities and gave him the complete four empowerments and their support.

He gave many very profound teachings, such as the tantras, sādhanas and activity rites.

At that time, the sky filled with Sugatas who gave their blessings; Locana and the other consorts, cleansed him with liquid; male and female wrathful deities chased away obstacle-makers; and Rūpavajrī and the other goddesses of sensory perceptions made offerings.

At that time, there appeared many marvelous signs, such as sounds and lights, the earth shook, there were tents of rainbow light and a rain of flowers of five different colors.

That evening, for as long as the omens remained, the guru sang many vajra songs and performed many dances with the ḍākas and ḍākiṇīs.

They held a great gaṇacakra and gave many prophecies and blessings to Ra.

Then, when morning grew near, the ḍākas and ḍākiṇīs dispersed to their own abodes, and the maṇḍala transformed into light and disappeared. Even the feast and tormas vanished, as if they had been a dream. All that remained was the guru.

The guru said, “This is the quintessence of all the tantras. It is more profound, through thirteen factors, than any other mantrayāna teaching. Those with great bad karma can be forcefully transformed into buddhas. This Dharma is the unbroken bridge of the siddhas. Through it an individual with the highest capability will be liberated in his lifetime, the medium at death and the least in the bardo. The aroma of its blessing has not faded. It is the heart blood of the ḍākiṇīs. It is the profound path of Vajrabhairava. This is what I have given you last night. Do not divulge this to many people, but practice it one-pointedly. There is no doubt that you will gain the rainbow body within this lifetime.”


Then the guru gave Ra back his gold. He said, “I don’t have any need for gold. I only took it so that you could complete the accumulation of merit and so as to emphasize the greatness of this teaching. You should use this gold to make offerings at the shrines in this area and make prayers. You will accomplish great things.”

Then the guru flew up into the sky and went back to Yerang Nyimateng hermitage.


Ralo went to many great sacred places in Nepal, such as Yanglesho, the Vulture Peak,17 Gotavira, Tsawa Tsashö, Namo Buddha, the caves of the eighty siddhas, Bodhnath Stūpa, and Swayambhu Stūpa. He made extensive offerings and prayers there. He also offered gold to other gurus and created a connection with them by listening to their Dharma teachings,

Then he went to Drolteng in Nepal. He found a hut made of leaves and practiced one-pointedly within it, without his head ever touching a pillow.

On the fifteenth lunar day of the autumn’s Rawa month, he saw sounds, lights, and so on, come from the sky, and saw noble Mañjuśrī surrounded by the buddhas of the ten directions. Compassion and bodhicitta arose effortlessly in his being, and he understood the viewpoint of every tantra. He gained the confidence of being unrivalled in teaching, debate and writing.

Then at the dawn of the twenty-fifth, he heard the mantra of Yamrāja as loud as a thousand thunderclaps, so that the mountains and the ground were trembling. He wondered what this meant, and saw all of existence consumed within a vast inferno, within which was the maṇḍala of the thirteen deities of bhagavān Śrī Vajrabhairava, which was as vast as all space, and encircled by all wrathful gods and goddesses.

At that moment all illness and demons were forcibly expelled from his body. A meditative state of the immaculate bliss and emptiness developed within him. He gained invincible miraculous powers. The knots of duality were spontaneously untied. His realization became as vast as space. He had attained the supreme accomplishment.

Then on the night of the thirtieth lunar day, he had a vision of the Kṛṣṇayamāri and the six-faced Mañjuśrī deities.

In the evening of the eighth day of the middle autumn month, he saw Sarasvatī as a beautiful sixteen-year old girl wearing a variety of precious jewelry and holding a beryl tambura.  He then spontaneously knew many fields of knowledge, such as poetry.

On the twenty-ninth, Śrī Devī encircled by a hundred thousand Kālīs appeared.

She said, “We have come form the Muleding Sea. We are called the glorious Remati of the Nyen. We have accomplished your activity in the past and now we will do so again, therefore offer each one of us a torma!” and then they vanished.

The local deities of Nepal made prostrations to him, honored him and offered the essence of their lives to him.


Then Ra went to his guru and told him what had happened.

The guru said, “This happened through the kindness and compassion of the guru; therefore, you should make a thanksgiving offering.”

Ra held a vast gaṇacakra.

Then the guru said, “Now you have had a vision of the yidam deities. A benefit that is as vast as space has become manifest. You are now a siddha, so you should return to Tibet where there will be a great benefit for beings.”

He placed his hand on Ra’s head and recited these words:


Oh! Worthy vidyādhara,

You, who have devotion and wisdom,

Because of previous training, you are not inferior,

And so have met me at this time.


You have gained the path of Vajrabhairava,

Which is the very quintessence of all profound Dharma.

You have truly realized the nature of duality.

You have seen the face of your chosen deity.


Now you should go to Tibet.

Light the bright lamp of the Dharma

Within the deep darkness of

The Himalayan land of Tibet, which is difficult to guide,



Them the guru gave Ācarya Padmavajra’s bell and vajra; his own stone statue of Vajrabhairava, and a compact volume of the instructions to Ra. Ra performed many prostrations and circumambulations to the guru; gave him all his possessions, and said these words


From my heart I go for refuge

In the kind guru.


Please look with compassion at me

And all countless beings until we attain enlightenment.


Ralo, the great son of you my father,

Through the propensity of past good karma

Has the meet the guru who is truly a buddha.

And obtained the nine profound teachings of the oral lineage.


Now my wishes have been fulfilled.18

I shall obey the guru and go to Tibet.


I pray that this young priest on his way to Tibet,

Will be free of obstacles.


Give your blessing for the benefit of beings

Give your blessing that we may meet again.


The guru was pleased and said, “I shall do that.”


Then Ralo set off on his return journey and came to the residence of the merchant he had visited before.  The merchant was happy to see him and said:


I have not died and have gathered merit.

I am so happy to see you again.

Venerable one, where have you been,

Since I last saw you until now?


Ralo answered


I left here with the gold

But the guru was gone.

I searched in the ten directions for six months

And met him on the border of India and Nepal.

He gave me nine profound teachings.

Now I am going to Tibet.

Merchant, are you well? Have you accomplished your goals?

I must next travel a marvelous great distance.


The merchant brought Ralo into his home and for fifteen days treated him perfectly as a honored guest. Then he offered Ralo gold, but Ra declined to accept it. Then the merchant gave him a great deal of expensive medicine and said, “When you come again to this land, please come to my home.” Ralo said that he would.

The Nepalese translator said he would accompany Ra Lotsawa as his attendant and together, as master and pupil, they set off on the way to Tibet.

At one point on the road, they came face to face with a tiger. Ralo made a fist, which paralyzed the tiger, rendering it motionless. When they had gone on into the distance, Ralo opened his fist, and the tiger got up and went away. Even now, that place is called Vyaghrimoha.

Then they arrived at Dingma (lDing-ma) market. There they met a head-merchant named Drakpa Norbu. He was riding a grey mule, and had about a hundred mules carrying baggage. His three dogs and about twenty employees accompanied him.

“Where have you two been?” he asked them.

“Nepal,” they replied.

“On business?” he asked.

“Yes, on business,” Ralo answered and added:


I bow down at the feet of my father guru Bharo.

Give your blessing that ends poverty for the poor.

I, a merchant, a karmically worthy being

Decided to go into the business of the result.


I placed the saddle of changeless faith

On the mule of the mahāyāna.

I loaded the merchandise of the ten virtues.

I advertised through the four immeasurables.


In the market of the two accumulations

I set up my guest-house at the border of saṃsāra and nirvāṇa.

I carried out my business of method and wisdom

And gained the precious jewels of the three kāyas.


To the landlady, who is method and bliss,

I paid the business tax of being without hope or fear.

That lady, who is wisdom and emptiness,

Gave me the departure escort of inseparability.


In the homeland of natural deathlessness,

The mother and son of space and knowledge met.

My wealth of self-arising qualities have increased.


The demon of egoism has been subjugated.

The beings of the six realms are protected.

This life is blissful, and their next life will be happy.

That is the kind of business that I’ve done.


If you’re going to do business, you should do it in that way.

The wealth accumulated through avariciousness,

Though it has been acquired through many hardships,

Will be taken by others after your death.

It is a signal that summons enemies to come.


The people that you know through present circumstances,

Though you always perceive them as liking you,

Are friends when you have wealth and are enemies when you lose it.

They are the cause of conflict for you, me and many.


These servants that you employ.

Even though you supply them with food and clothing

Have little respect and great resentment.

They cause meaningless agitation in the mind.


Therefore, the best employer is the guru.

The best wealth is the seven-fold wealth of the Āryas.19

The best companions are the bodhisattvas.

The best servants are the four kinds of activity.


The merchant-leader was overjoyed on hearing this and felt deep faith. He came down off his mule and performed many prostrations. He offered his merchandise to the lama and requested teaching.

Lama Ralo gave him the empowerment of Vajrabhairava and taught him the instructions. That merchant became a siddha, attaining the supreme accomplishment. He also set all his employees to meditating, and ripened and liberated them all.


At that time, people in Nyenam were saying, “Young lord Chimay Dorje has died in Nepal, because of a tīrthika’s sorcery.” Ralo’s older brother, Ten Dreu, saying he was going to go and do business, acquired two ounces of gold and was on the way to Nepal to see if this was true. When they met on the road, Ten Dreu said, “In Nyenam they’re all saying that you’re dead! It’s so wonderful that you’re alive!”

They went home, where his brother asked, “What gurus did you meet? What teachings did you receive?”

Ra answered with these words:


My previously accumulated karmic tendencies are not inferior.

Therefore, I gained the superior basis of a propitious human body

In the superior continent of Jambudvīpa,

And, in particular, in the land of Tibet where the ten virtues are complete.


Since my mother gave me birth and on up to the present

I have avoided bad actions, sins, non-virtuous acts,

And have been diligent in the goodness of the white Dharma,

And have kept the upasaka vows as dearly as life.


I practiced the generation and completion paths

Of the glorious deity Vajraheruka,

But even that left my aspirations unfulfilled,

So I went to the southern20 land of Nepal for the Dharma.


I endured various hardships on that long road,

I experienced the various sufferings of heat and cold.

But I was prepared to pay the price of such hardships

And arrived in Nepal, the source of all desired merchandise.


There I met my guru, my one Refuge,

And he gave me the instructions of glorious Vārāhī.

But even that did not fulfill my wishes,

And I continued to request more profound Dharma.


He said, “I have no other instructions,”

And I prepared to return to Tibet.

But I was exhorted by the goddess Kāmadhātvīśvarī21

To request the teaching of glorious Vajrabhairava.


The guru said, “You do not have the payment for that Dharma; I refuse to give it,”

And the guru disappeared without a trace.


I saved the life of the Nepalese head-merchant,

Candrabhadra, who as a thanks-offering,

Gave me the gift of the precious wealth of gold.

I took it and went in search of my guru.


I went into a sandalwood forest

Where my entire body was scratched by thorns.

I lost much blood and became weak,

The excellent clothes I wore were reduced to rags.


When I went to the Kampala snow-mountains

I was struck with snow blindness for three days.

My limbs were covered in cracks and sores.

My skin peeled off and I became red.


When I went to the desert of Netang,

The hot sands caused my body to blister,

I suffered through having no provisions left and holes in my shoes.

A cold breeze rendered me unconscious for three days.


I came close to death many times,

But with determination I searched for my guru.

I saw the profound Dharma revealed to me through symbols.

And then I met the guru himself.


I obtained the teaching of Vajrabhairava

Which is the quintessence of the heart of all sutras and tantras

And a profound Dharma that has more quintessential key points than other tantras.


At that time the ḍākas and ḍākinīs gathered like clouds

There were countless excellent, wonderful omens.

The treasure of empowerments and teachings spread across the plain.


I had a vision of the peaceful and wrathful Mañjuśrī deities.

I recognized the natural mind free from extremes,

I cleared away the deception of the yāna of provisional teachings.

There, all my wishes were fulfilled.


Ra’s brother felt deep faith, offered his two ounces of gold to the lama, requested the teachings and meditated. He had a vision of Vajrabhairava and attained the supreme accomplishment.

At that time, the Nepalese translator became liberated and manifested miraculous powers of manifestations.

Then, the three of them together went to Ra’s home area.


The lama’s wife, Gema Cham, had matured into a beautiful woman. The Dri family in Nyenam had said that she should be their bride, but they were refused. The Dri family gathered an army from three hundred villages and had captured her, robbed the Ra family of their wealth, and beaten Ra’s parents to the point of death. Ra’s brothers had been taken away and imprisoned.

Ra’s parents spoke these words, weeping as they said them:


If you, our son, have sorcery,

You must use it against the Dri family.

Otherwise what does it matter

That you’ve become a siddha or not?


Our work has been the Dharma.

We have never harmed anyone.

We have been made to suffer for no reason.

So these sinful people must be slain through sorcery.


Lama Ra replied, “Father, mother, don’t be distressed. I can through sorcery slay these people without any difficulty!”


Ra entered the meditation of Vajrabhairava and with a buffalo horn performed the motions of beating. The villages were completely eradicated. Even the bodies of those evil people were reduced to powder. They were all slain without a single survivor and taken to the pure land of Mañjuśrī.

Everyone, young and old, were terrified, begged for forgiveness, and bowed at Ra’s feet. They released all of Ra’s brothers, brought back his wife and gave back even more wealth than was stolen.

Everyone became Ra’s patrons and followers, forgetting all previous thoughts of friend and enemy.

At that time Ra sang this song of victory over inner and outer enemies:


Myself, friends and enemies

Are all one taste in the dharmadhātu,

But in the perception of unrealized beings,

There are the slayer through magic and the slain.


There are endless experiences of suffering

In the cities of the three realms.

Their root is the demon of egoism.

Their lords are the five mental poisons and defilements

Their supports are bad karma, obscurations and latencies,

Their embodiment are malicious enemies and harmful spirits.


In order to magically slay such enemies

I, the yogin who keeps the samaya,

Developed the perfect bodhicitta

Meditated on the deities of the three doors,

And struck the heads of the demons of egoism

With the ritual weapon of natural relaxation

Through slaying, liberating them into the expanse of selfless emptiness.


I completely uprooted ignorance and wrong views.

I severed the aortas of the five poisonous defilements.

I defeated the causality of composite aggregations.


Through throwing the ritual weapon of faith, diligence and compassion,

I completely eradicated bad karma, obscurations and their tendencies.

Slaying them into the state without a nature of its own.


Hope and fear, good and bad, disappeared into space.

The prongs of the sky-iron vajra

Destroyed all enemies simultaneously.

I liberated them into the level of birthlessness.

I purified attachment, aversion and fixation on permanence.


‘Great’ is wisdom and emptiness

‘Sorcery’ is great bliss

Remaining in the state of the inseparability of bliss and emptiness.

When you say “sorcerer’, that means me.


Ra’s parents felt deep faith in him. They requested teaching from him and through their meditation had visions of Vajrabhairava. They perfected all the qualities of the paths and bhūmis and in the end passed away as rainbow bodies.


Then the Nepalese translator and lady Gema Cham were Ra’s attendants and they lived at the Phulang Gong cave in Nyenam. He bound to oath many malicious beings, such as Draktsen. He had a vision of Amitayus. He listened to the songs sung by Beauty and the other eight goddesses. He set many birds and animals to meditate. He revealed the miraculous power of being able to pass back and forth through the cliffs.

At that time Lady Gema offered him a turquoise that was named ‘the brightly shining sky’ and asked him to give her instructions. Ra gave her the empowerment of Vajrabhairava. He taught her the instructions and she attained simultaneous realization and liberation. She gained divine sight and clairvoyance and was able to see Ra as truly being Vajrabhairava.


He also gave empowerment and instruction to eleven pupils, including Drogyal, who is the chieftain of Nangyul, Yumo Palcham and Ralpa Tayuwa, and they all attained genuine realization,


Then, a few days later, Ra heard a loud fierce neighing. When he looked to see where it was coming from, he saw a gigantic Hayagrīva within a mass of flames, who said:

You are the son of all the buddhas.

A splendor for beings in the degenerate age.

Not long after this present moment

Your benefit of beings will spread everywhere.


Then Hayagrīva transformed into red light that rose up in the sky and disappeared.


Afterwards, Ra Lotsawa’s fame as having both Dharma and sorcery teachings spread everywhere. People, high and low came to see him, and he was given uncountable offerings.

For seven months, they boiled tea during the day and held sacred feast-offerings at night, so that Yelung in Nyenam became completely filled with tea.


When Ra taught at a great market place, there were many marvelous happenings, such as a rain of flowers, rainbows, his throne shaking, and so on. Everyone who was listening to the Dharma teachings saw the sky filled with devas,22 nāgas,23 gandharvas and kumbhandas24 who were listening to the teaching. Therefore, everyone’s attitude was involuntarily transformed and many took poṣada25  and refuge vows. Countless individuals took the vow not to kill on the new moon, full moon and eighth lunar days. Every single one of them kept their vows.

About sixty people gave up all concerns for this life and became the lama’s pupils and attendants. They were given the Vajrabhairava empowerment and instructions, and their bodies vanished without a trace.

In this and other ways he accomplished infinite benefit for beings.


Ra used all the offerings he had received to create images of the Refuges, provide charity for the poor, honor the sangha in that area, and even build boats and bridges, without wasting even one dre.26

The he was invited to Drichim in Nyenam and on his way there, all the deities and humans came to honor him and make offerings to him.

When he taught the Dharma there, many confessed their bad actions and promised to do good, and he acquired many pupils.

When he gave them the empowerment and instructions of Vajrabhairava, everyone saw the yidam maṇḍala appearing clearly in Ra’s heart; the inner offering boiled up to the height of a cubit without overflowing; the torma transformed into light, and all the pupils naturally received blessing and gained special realization.


Ra went to Namoche and to Repa in Nyenam. Each community, ruler and monastery gave him many offerings. He taught the bodhicitta and countless people took vows to not kill, confess bad actions, recite a hundred million maṇis, ransom and free animals, and so on.

There were many diseases in those areas, but they ceased when Ra came there. As there was a drought, the people asked Ra to bring rain. As soon as he looked into the sky a huge, indescribable rain fell. Eight young maidens appeared out of the ground in front of him. They were adorned with cobra heads that had spread hoods and they wore a variety of jewelry.

Ra asked them, “Who are you?”

They answered, “We are called the eight Mahānāgas. We live in the great outer ocean. We will obey your every command, so we ask for your compassion to take us as your pupils.”

They were given the instructions and became liberated.  To express their gratitude they offered Ra three loads of red turquoises, each load being a kilo, and also many jewels. Then they vanished.

Ra considered that the jewels would be good as the quintessence of this land and therefore buried them as treasure. He used the turquoises to perform endless good actions, such as paying for the restoration of the ancient temples throughout southern and northern Latö, ransoming all prisoners, providing livelihoods for all fishermen and hunters, sending excellent gifts to all the great and small monasteries, on mountains and  in valley, from Kyirong to Yoltsun, and for ending conflicts.

At this time he had a vision of Vajravidharana and Bhurkumkuta, and he told people such things as their past and future lifetimes, the good actions they had done, and so on. He became famous for his unlimited clairvoyance.


Khön Śakya Lodrö, the son of Khön Balpo, was a master of Vajrakīla and had its power. He was envious of Ralo. He summoned the twenty-eight Áśvaras to attack Ralo, and they caused many apparitions to appear to him.

Ralo took on the form of glorious Vajrabhairava and struck the Áśvaras with mantra and mudra, so that they were paralyzed and unconscious.

He told them, “If you do not take an oath from me, I will incinerate you!”

The magical apparitions ceased and they took a vow to obey his commands.

Khön was extremely displeased when he heard about this. He said, “This Ralo started off as the son of a mantrika. Then he received a non-Buddhist teaching of a deity with an animal’s head from a non-Buddhist named Bharo. Having accomplished that practice he is now deceiving everybody. If I meet him he will go straight to hell.”

Ralo’s pupils said to Ra, “Khön has attacked you for no reason. We ask that you destroy him.”

Ralo said, “Whatever happens to me, I am not going to make a holder of the teachings into an enemy of mine. So it’s better that I go south to see my teacher Bharo in Nepal.”

Avalokiteśvara, shining with countless rays of light and with a vast retinue appeared in the sky and said these words:


In the age of degeneration

It is hard to tame its savage beings.

Even I, a treasure of great compassion

Have to manifest as Hayagrīva and other wrathful forms.


In particular, in Tibet, the land of darkness

Bad karma is accumulated through much calumny

Against the Dharma, great individuals and traditions.

These are the ones that sorcery is intended for.


You have the direct understanding of the true nature.

You have seen the yidam deities.

You have gained the power to slay and guide consciousness.

If at this time you seek peace, you will have been deceived by the mārās.


Peaceful ways will be of no help

To the extremely malevolent and savage.

All the tathāgatas manifest wrathful forms

From the nature of the union of wisdom and method.


Mahādeva, when wrathful,

Can destroy a world.

Therefore the wrathful compassion of the buddhas

Can certainly shake the entire three realms.


Concerning what has occurred at this time,

In order to establish the superiority of Dharma and individuals,

You should have the activity of the sugatas

That is like Munendra with Sunakṣetra.27


Then Avalokiteśvara disappeared.


Ralo said to his pupils, “Well then, I shall commence on the applied rites. You must arrange the location and offerings in this way.”

When he began the wrathful homa of Vajrabhairava, there immediately arose a wild tempest and a rain of earth and stones fell.  Ra’s followers were alarmed and terrified, but the Lama, with a conduct free from fear, separated the union28 so that the manifestations ceased and the sky cleared.

At that time, he saw the complete and majestic form of Vajrabhairava, holding in his left hand a skull-bowl within which were the fifty-eight Yangdak Tuk deities. Vajrabhairava dissolved into Ralo, who understood that this was a sign of victory over his adversary.

When Ralo performed the summoning and placement, everyone saw his body transform into a sheep that dissolved into the liṅga,29 from which steam issued.

A little while after the homa was completed, Khön Śākya Senge passed away. Ralo used the profound teachings of transference to transfer him to the heart of Adhibuddha Mañjuśrī.30


The people of Nyugu were Khön’s patrons and lay followers, so they became enraged. They planned to go and kill both Ralo and his pupils. They organized a large militia. When they arrived, Ralo slapped his clothes, which instantly created a great wind that caused mountain peaks to tumble and blew over all trees. The militia were blown away by the wind, scattered in all ten directions. This terrified even the populations of two hundred faraway villages.

In this way Ra gained the renown of having great blessing and power. Even Khön’s pupils became Ra’s pupils. Even the people of Nyugu became his subjects, invited him there, asked his forgiveness for their bad actions and honored him greatly.


At that time, a lutsen in Nyuguna caused great harm to Ra’s body, followers, horses and cattle. The lama cast a thunderbolt at the rock mountain where the lutsen lived. The mountain was destroyed, reduced to pieces the size of barley grains or peas. The lutsen fled, but turned to look back. The lama hurled a vajra at him, blinding him in one eye, so that even now he is known as ‘the half-blind Tsen of Nyuguna’.

The lutsen came to Ralo and took the vow that he would not harm beings in general, and would not harm those who are holders of Ralo’s lineage in particular. He also offered Ralo seventy horses and many cattle, and became an upasaka. The remains of the rock mountain that are spread across the plain, are still very evident to this day.

Then the people of Dengri invited Ralo, so he went there. He gave many Dharma teachings and brought countless beings to the side of goodness. Many fishermen and hunters took the vow not to take life. He was given very many offerings, such as horses, dzos, excellent woolen cloths and sweet foods. He used these to make an excellent offering of tea and sweet food, had a hundred sets of sūtras written, built guest houses and refuges. He established tea-gatherings and meetings. He renovated old temples and consecrated them.


At that time, he was visited by a great kalyanamitra named Tashi Setangpa who was a great master of pramaṇa. He said, ”I have heard that you, young sir, have received teachings from Guru Bharo and through meditation attained siddhi.. So show me signs of your accomplishment!”

Ralo pointed his finger and made a river run backwards.  Then he flew up into the sky where he danced a lot. Tashi Setangpa developed great faith in him. He performed many hundreds and thousand of prostrations and circumambulations. He invited Ralo to his home, where he gave him many offerings, beginning with a hundred and eight ounces of gold. He then said, “I have spent so much time on the sentences of words that are given in teachings, but have never accomplished any meaningful practice, so I request that you now give me the essential teaching.”

Ralo sang this song:


Although there is a vast knowledge of the pitakas of the Buddha’s words,

If you do not know their meaning and do not practice,

Although you are skilled in the teachings, you will be just like a parrot.

There will be the danger of being without the Dharma when you die.


Even though you have an earnest dedication to meditation,

If it isn’t a remedy to the defilements

Even though you have good experiences, you will be just like a marmot.

There will be the danger of the method for liberation becoming a bondage.


If you now wish to realize the one definitive meaning,

If you wish to attain buddhahood within one lifetime,

Always meditate that death may come at any time,

So that you will be able to be  free from distraction.


Keep thinking about the sufferings in the lower existences,

So that you will know to do good and avoid bad.

Keep thinking about the benefits of liberation,

So that you will be diligent in good practices.


Rely on a genuine guru as your refuge,

So that you will be taught what are faults and what are good qualities.

Depend on mindfulness and don’t be distracted by friends.

So that you will destroy delusion.


Accumulate the seven noble wealths31 as your wealth,

So that you will acquire all you need and wish for.

Maintain the vows and commitments as your work in the fields,

So that you will acquire every siddhi.


Regularly meditate on the development stage of the yidam deity,

So that you will eliminate the extreme view of non-existence.

Apply the seal of naturalness to whatever appears,

So that you will eliminate the extreme view of existence.


If you practice in that way,

There is no doubt but that you will be liberated within this lifetime.


Ralo gave Tashi Sethangpa the empowerment and teachings of Vajrabhairava, and set him to meditating. He had the direct experience of their entire essential meaning, accomplished countless benefits for beings, and in the end, without leaving his body behind, departed to the pure realms.


Then Ralo went to Tsibri. All the lay people of that area came to greet him.

He gave many teachings there to a great gathering. Countless people took the vow not to take life and to repeat the maṇi mantra. Ralo was offered  many sūtra texts, and an unrestrained offering of horses, turquoises, offering utensils and kitchen utensils.

Ralo brought those who were engaged in a great conflict together, served them and gave them gifts so that they were reconciled. He freed all those who were imprisoned and made them happy.

When he gave the empowerment and teachings of Vajrabhairava to hundreds of pupils there were rainbows and a rain of flowers that did not stop for a week.

Within one month, fifty of his pupils gained the power to fly through the air. About eighty-eight pupils gained the experiences of bliss, clarity and non-thought.

At that time, the great Lama Ralo lost one of his childhood teeth and it had a blue Hūṃ and a red Baṃ upon it.

The five kinds of relics appeared in his urine and spit, so everyone would swallow it and take it as an object of veneration,


The people of Drin invited Ralo to come there, and so he went. There they made extensive tea serving and offerings. When he was arriving, everyone saw the local deities come to greet him.

He taught the Dharma to a vast crowd of countless people and he received many offerings, such as bricks of tea, horse armor and turquoises.

He used all of this solely for doing  good, such as creating symbols of the Buddha’s body speech and mind, honoring the sangha, and ending conflicts.

Countless people confessed their bad actions and promised to engage in good actions.

When Ralo gave the Vajrabhairva empowerment, there were rainbows and a rainfall of lowers that lasted for a week. There were many blind people who regained their sight and deaf people who regained their hearing, so everyone was filled with wonder. He gave them teachings and they all became excellent siddhas.


Then Ralo went to Cokro Dritsam. He gave extensive Dharma teachings so that countless people turned away from bad actions and many offered Ralo their daggers, bows and arrows.

He gave the Vajrabhairava empowerments and teachings to a crowd of hundreds of pupils, and thy all became siddhas who continuously, day and night were in a state of luminosity and the illusory body.


Thn Ralo went to Nangkong Gyusum. All the humans and deities of that area honored him. Ra taught whatever Dharma was appropriate for the various kinds of people.

There was the corpse of a leper on the road and Ralo made it rise into the sky, so that everyone gained faith in him. At that time, Lama Ralo had a vision of many Vajrasattva deities and saw that the deceased had been reborn in the realm of Abhirati.


He was invited to teach the Dharma at Padruk and so he went there. When he gave the empowerment and instructions of Vajrabhairava to about two hundred pupils, from when he started until he ended there was the continuous sound of music coming from the sky and the whole region was permeated by a beautiful aroma.  When Ralo gave the blessing, all the pupils simultaneously gained realization and liberation.

The humans and deities gave a vast amount of offerings to him. He turned the great wheel of the Dharma and planted the seed of liberation.


Then Ralo went to Latö Chungpa Drilchen where he brought many people into the Dharma. A great fire broke out that no one was able to extinguish. Lama Ra put it out by just clapping his hands. Everyone was overwhelmed with faith and they gave him offerings that piled up like a mountain. He also ripened and liberated about a hundred pupils there. Five man-eating ḍākiṇīs and the local deities of the area manifested great illusions, but he subdued them and bound them to oaths.


Then Ralo went to Latö Setar where there was a busy, bustling crowd of people. Ralo asked what was going on and he was told that Langlab Changchub Dorje was teaching the Dharma. Ra went to meet him and made offerings to him, but Langlab refused to accept his offerings and turned his back on him.

“What is the matter?” asked Ralo

“You have perverted the teachings. You have a non-buddhist named Bharo as your guru. You have taken a ghost with an animal’s head as your yidam and you deceive beings.”

The people who were gathered there prostrated to Ra and showed him respect. This displeased Langlab, who said, “These people are attracted to no one but bad people!”

This slightly displeased Ralo, who said, “I may be bad, but I can do this!” struck a rock with his hand and his arm sank into it up to his shoulder.

Langlab took a kīla from his waistband and with it struck a boulder that immediately split in two.

When Ralo pushed the sun down into the west, Langlab sat cross-legged in the air. Therefore, they parted without either being victorious over the other.



When Ralo and his pupils went to Nyenam, Langlab was there. One day when Ra was resting, Langlab sent down a rainfall of kīla thunderbolts, which killed many of Ralo’s attendants, while a fiercely blazing kīla landed on Ralo’s head. Ralo preformed the repelling practice, but it failed to subjugate Langlab.

As Ralo wondered what to do, venerable Tārā appeared in the sky. She was extremely beautiful and the color of an emerald. She wore a variety of precious jewelry and a retinue of many male and female deities were making offerings to her. She said


The repelling practice is not enough to subdue

Extremely fierce magical attacks,

The meditative state that has no nature of its own

Is the great essential point of the secret repelling.


There are eight Dharma teachings that are still necessary,

They have not been translated into Tibetan.

There are countless ancillaries to these teachings,

Such as the three cherished instructions.


Therefore, the time has now come

For you to go and obtain these profound Dharmas.

Do not delay but go to the land of Nepal

And bring these teachings to Tibet.


Although he cannot harm you,

Your being unharmed is being perceived as harmed.

This is the skilful method of the buddhas and bodhisattvas

That will make you have to translate those teachings.


Then she departed into the eastern region of the sky and vanished.


Ralo entered the meditation that revives the dead. All his followers who had died were revived and all the kīlas disappeared. Everyone had complete conviction in Ra. However, he decided that he must go to Nepal because of the divine injunction that he should bring the remaining instructions to Tibet, and in order to stop people from singing this song


Ordinary people have the saying that

The clueless one will always be turned upside down.

Too many generals will bring defeat,

So the master of Yama was worsted by the kīla.


Ralo gathered his pupils together and told them, “I am going to see my guru for a little while. Until I come back don’t forget these words from my heart, but practice them one pointedly.” Then he sang them this song:


Oh! You, my faithful pupils

You have gathered here through the power of your karma.

If you wish to properly practice Dharma from your heart,

Keep in your mind this heart instruction of mine.


This propitious human existence was created by countless acts of good karma.

Keep far away from meaninglessly wasting it.

If you think about it, you will practice the divine, sacred Dharma.

If you fall into the lower existences, it will be too late to have regrets.


Faith is the root of the entire Dharma.

All the qualities of the paths and levels come from it.

Therefore, prize meditations that have heartfelt intense devotion

And are not just in the mouth, that are not just words.


Bodhicitta is the essence of the mahāyāna path.

It is the tradition that teaches meditation on the inseparable union

Of loving compassion towards all beings, who are our mothers,

With the primordially pure true nature of all phenomena.


The special quality of the mantrayāna, the vajrayāna,

Is the method of the inseparability of basis, path and result.

This is the deity yoga of clarity and emptiness free from fixation.

If you want your body to be a rainbow body, dedicate yourself to this.


If you keep the commitments, that will be the foundation for all siddhis.

If you break them, you will experience the suffering of the lower existences.

Even for meditators, the commitments are supreme.

Therefore, do good and avoid bad while in a state free from clinging.


Though there be many thoughts, they are baseless and without a source.

So do not try to stop anything by meditating, but simply relax loosely just as you are.

Everything that appears is the creative power of the mind,

To be apprehensive or calculating is just delusion.


The numerous texts may have the words,

But this song has all the meaning of the teachings.

If you practice its meaning you will attain buddhahood.

Have determination in your heart, my pupils!


Then Ralo converted all his offerings into gold, and obtained about five hundred and twenty-five ounces of gold. He wished his parents good health and said he would return when he had acquired many instructions.

Accompanied by his two brothers and the Nepalese translator, it took him ten days to reach the Kathmandu valley.32 He saw many of the local deities come to greet him, while his companions were perceiving gales and a blizzard.


They were invited by the head-merchant Ralo knew from before, who honored them greatly. To thank the merchant for his kindness, Ralo gave him the empowerment and instructions. He gained excellent realization and experiences, and when he died his body transformed into rainbow light and relics.


Then they went to Nyimateng hermitage. There he met Ācārya Bharo and gave him a gift of eight ounces of gold. Bharo was very pleased, and said, “It is good that you have come to clear up any doubts. Arrange a ganachakra and then I will give you the instructions.”

Ralo told him about his conflict with Langlab.

Bharo said, “ I have the instruction for slaying and repulsion through the four syllables of Vajrabhairava. This renders you invulnerable to rage, magical attacks through sorcery, cursed objects and the ferocity of a hundred thousand Buddhist, Bön and Tīrthika masters. I also have many wonderful teachings such as the practices of the stages of protection, repulsion, slaying and suppression; many peaceful, increasing and controlling rites; the eight necessary phenomena, and the three cherished things. I will give them all to you.”


Ralo used four ounces of gold in order to gather the materials for the gaṇacakra. About two hundred yogins and yoginīs gathered there and they enjoyed an excellent gaṇacakra. When they concluded the gaṇacakra offering, Bharo first gave the empowerment of ‘the single ḍāka Mañjuśrī’. Then he gave the empowerments for such practices as the combined male and female deity, the five deities, the multiple deities, and so on. He also bestowed the empowerment and authorization for Sarasvatī.

He taught their sādhanas and ancillary rites, the name recitations, root texts and commentaries and the completion stage practices.

Then he gave the authorizations for ‘the single ḍāka Vajrabhairava’; the three-faced, six armed Vajrabhairava, the one-faced four-armed Vajrabhairava, and the one-faced two-armed Vajrabhairava, followed by their individual sādhanas.

He taught many special instructions, such as ‘the eight generally necessary Dharmas’, ‘the six particularly prized Dharmas’ and ‘the three indispensibles’.

Then Ralo received and perfectly learned countless activity rites, such as ‘the root three-faced Activity rites’; the activity rite of the thirty-two insigina; the magical wheel that peacefully frees from the eight dangers ; the magical wheel that through increase  brings the six wealths; the magical wheel of the fulfillment of the four aspirations through power; the magical wheel of wrathful separation, scaring away, slaying and suppression; the special four-syllable slaying and repelling; and ‘life-nails of twenty-one air air-circles.

At that time, he saw many Mañjuśrīs of various colors filling all space and had a vision of countless ḍākinīs offering keys to many treasuries of jewels and drinking rivers.

Then on the night of the twenty-ninth day of the last autumn month the guru and pupil went to the great charnel ground of Ramadoli. There they cut up a human corpse and made it into a great wrathful torma offering. They lit a great lamp using human fat. In that place, Ralo was given in detail the life-entrustments and authorizations of such guardians of the Teachings as the Yamāntaka of the Activity of the Lord of Death; the four red Marutse, the three Blood-Colored Deities and consorts; the black protector, both alone and with a numerous retinue; the Devī master and minister; Mahādeva Áśvara, and so on.

At that time there was fierce thunder, lightning and hail, and all the guardians appeared from the midst of a black cloud.  They bowed down to and circumambulated Lama Ra and took an oath to be his servants and aid him.


Then Ralo was taught the single Karma Yamāntaka, the Yamāntaka with consort, Yāmantaka with retinue, the rite for crating a stūpa, the wheel of male and female executioners, and so on.  He was also taught the seva, the sādhana and the activity rites for the Black Protector, the Devī, Áśvāra, together with the essential point, the descent, the power and the gathering. Bharo declared Ra to be a lord of all wrathful mantras.

Then Ra went to see the gurus with whom he had a previous connection, such as Phamtingpa, Hadu Karpo33 and the Indian Vajrapāṇi. He pleased each of them with an offering of gold, and dedicated himself to revising the teachings he had received from them. The gurus were all pleased and said, “This is the kind of diligence one needs for the Dharma.”

Then he went on retreat in the Asura Cave. While he was there he had frequent visions of the five buddhas with their retinue and the eight bodhisattvas. There was the sound of divine drums and a rainfall of flowers.

During the waning moon, the Wisdom Protector Katari and his retinue came.  They prostrated to him, circumambulate him and vowed to be the guardians of his teaching.

He also subdued a Nepalese Nāgā named Gyongpo and the yakśa named Gömakhala and others, and made them into lay-followers,


Then, in accordance with the supplication of the Nepalese King and all the panditas and hadus, he went to the summit of the Vindhya mountain. While he was giving the bodhisattva vow to a great crowd,  the valley filled with light and all infectious diseases ceased.

He saw Mahākaruṇika with four arms appear and say, “Excellent!”

While he stayed in Nāgārjuna’s cave, he had a vision of Nāgārjuna and instantaneously completely understood the entire meaning of dependent origination.

When he made offerings at Namo Buddha, he saw an ocean of offering clouds appear in all the buddha realms.

When he performed a sacred feast in the Yanglesho cave, he saw the great master Padma appear, encircled by a retinue the size of an ocean. He heard him say, “You have the activity that brings all appearances and existences under your control.”


He performed a hundred thousand circumambulations around both Bodhanath and Swayambhu stūpas. During that time, first a lot of puss and blood dripped from his body. By the end he had a vision that he had lost all his fresh and was a bright, white skeleton, which after a little while transformed into a mass of light that vanished into the sky.

When he made offerings to the ‘Arya Central Temple’, the offered water developed an excellent smell and taste. Everyone saw a white ray of light, from which came the sound of the maṇi mantra, shine from the Arya’s heart into Ralo’s heart.

He also made offerings at Gataivra, Tsawasashod, Mahānirvāṇa, Shantapuri and Tang vihāra.

All the sanghas in these places respectfully bowed to Ralo.

He ripened and liberated about five thousand pupils with the teachings of Vajrabhairava.


At each empowerment he received countless offerings of gold, silver, turquoise, silk, woolen cloth, cotton, medicines, and so on. He changed it all for gold and funded continuous offerings to the shrines of that area and the sanghas’ continuous chanting of the Buddha’s words. He had many tsatsas and countless statues made. He built an almshouse where many destitute people could come and be supplied with food and clothing. He made countless offerings of medicine to the sick. He used an entire hundred ounces of gold so that this could be done every year.

He resolved all the disputes between the kings.


Then he went to see Guru Bharo. The guru said, “You are of greater benefit to beings than I am. This is extremely good.”

Ralo arranged seven ganacakras for an assembly of about two hundred hadus.

Ralo offered Bharo a mandala made of five hundred ounces of gold and asked him to come to Tibet.

The guru said, “I only know Vajrabhairava and Vārāhī, so I will be of no benefit in Tibet. You should go to India and invite learned panditas. You should also take all the complete novice and full monastic ordinations as that is the foundation of the training. Then your goals will be accomplished.”

While Ralo was preparing to set off with his two brothers, the Nepalese translator said, “There are learned panditas here too, and the journey into India is difficult. So you should put off your journey.”

Lama Ra answered him with this song:


Yerangpa, Lord, my single refuge,

May you remain on the crown of your subject’s head.


I pray that you bring to the path, to liberation,

The beings in saṃsāra, the six existences, who are all my mothers.


I have obtained this propitious human body that is difficult to obtain.

I have become free from the worldly family, which is difficult to be free from.

I have learned the five branches of knowledge that are difficult to learn.

There is nothing now that can be more difficult than that.


I have come to Nepal, which is a difficult land to reach,34

I have met the Buddha Guru, who is difficult to meet,

I have given away, without regret, the gold dust that is difficult to give away.

I have received the nine profound teachings that are difficult to receive.

I have accomplished the clairvoyance and miraculous powers that ar difficult to accomplish.

I have realized the profound true nature, which is difficult to realize.

It is impossible that there can now be anything more difficult than that.


I have given up the mental activity of selfishness, which is difficult to give up.

Sensory pleasures appear as aids, which is difficult to appear.

I have seen the divine face of the yidam deity, which is difficult to see.

It is impossible that there can now be anything more difficult than that.


I have untied the knot of dualism, which is difficult to untie,

I have tamed the demon of egoism, which is difficult to tame.

I have found within myself the three kāyas, which are difficult to find.

It is impossible that there can now be anything more difficult than that.


The pupils have gathered like clouds, who are difficult to gather.

I have repelled the sorcery of others, which is difficult to repel.

I have bound into servitude the guardians that are difficult to bind.

It is impossible that there can now be anything more difficult than that.


The Nepalese translator said, “That may be true, but India is very dangerous because of its bandits and heat.”

Lama Ra answered him with this song:


In my previous life to this one

I was born in the land of India.


Now I will go to India through this karmic tendency.

Though the path is dangerous, I will feel no fear.


I am a yogin with the power of ‘swift feet’.

Though the destination is far, I will feel no fear.


I am a yogin who has mastered sorcery,

Though enemies and bandits appear, I will feel no fear.


I am a yogin who knows the one taste of everything,

Though there are many hot and cold illnesses, I will feel no fear.


I am a yogin who knows the true nature,

Though demons and thoughts are powerful, I will feel no fear.


I go to India in obedience to my father guru’s command.

My wishes and goals will certainly be accomplished.


On hearing this, the Nepalese translator felt strong faith in Ra.


Then Ra Lotsawa and his two brothers went to India in the company of many merchants. When they reached the bank of the Ganges, five hundred bandits from Shirshing appeared and were going to attack them. Ra Lotsawa entered the meditation of Vajrabhairava and looked at them with a wrathful gaze and made a wrathful hand gesture. All the bandits became paralyzed, fell to the ground and were almost dying. When they repented their action, Ralo restored them to health. They were all so astonished that they offered their lives to him, vowed to repeat many maṇi mantras, and took an oath to never again attack any travelers.

Ralo took the leader of the bandits as an attendant, and gave him empowerment and instructions. Through the teaching he became an excellent siddha that later entered Oḍḍiyāna and became famous as Śrīmanātha.

The merchants also felt great faith in Ralo. They prostrated to him, circumambulated him and made great offerings to him. Many of them confessed their bad actions and vowed to practice good actions.


They crossed the Ganges and came to Nāgaradvīpa, where they saw the stūpa of the Five Heaps and the stūpa of noble Ananda. Ralo made a hundred thousand prostrations to each stūpa. At that time there was a rain of flowers and the sound of divine drums. He had a vision of Ananda, who blessed him.

Then they came to Vaiśalī. There he made many offerings at many wonderful places of accomplishment such as the temple that is the building on the edge of ‘the monkey pool’.


There were many bathing places and Tīrthika sites on the Ganges, so Ralo went to see them.

The tīrthikas , on seeing him, said, “He is a Buddhist, so we should kill him.” They surrounded him and were about to attack him, when Ralo manifested in the form of Vajrabhairava and laughed eight kinds of laughter, which resounded like thunder. Their temples and statues were shattered into little pieces, and the tīrthikas all lost consciousness and fell to the ground.

When they recovered and saw that their temples and statues had turned to dust, they were terrified, begged Ralo’s forgiveness for their wrong actions, and entered into the Buddha’s teachings.

Then they came to Magadha, also known as ‘the Central Grove’, which is a vast and extensive great country and land. Its shape is that of a silken tent. In the four directions there are thick forests of sandalwood, aloe, and rudrākṣa, within which many beautiful birds, such as peacocks, parrots and cuckoos, fly and hover while singing their beautiful songs. In-between the trees, the forests are adorned by lakes, waterfalls and ponds, on which frolic many water birds, such as geese and Brahminy ducks. The land is continuously pervaded by aromatic scents. The blue-green grass is soft and yielding, covering the ground up to the height of their waists, and is adorned with a variety of flowers. All kinds of herbivorous wild animals run around without a care.


In the centre of this land is the king’s palace, which is high and beautifully designed. There are countless buildings made of crystal, jade and sandalwood, and on the pinnacles of each of their roofs there are over eighty gold and turquoise finials, shining brightly.


It is encircled by a vast and beautiful city of about a million households. It is very prosperous, happy, has excellent harvests, and is filled with people. It is beautified by many glorious parks, and filled with stores of all kinds of grain. There are an array of rows of all kinds of things, such as food, drink, clothes, jewelry, chariots, palanquins and musical instruments. There is such a perfection of sensory pleasures, the prosperity and happiness are like those of the gods. There are great care-free herds of animals such as horses, elephants, buffaloes, donkeys and oxen. There are countless members of the sangha and representations of the Buddha’s body speech and mind. All the people are naturally honest and their minds naturally turn to goodness.


When they met the people, they asked, “Who is the best pandita?” They were told, “Paṇḍita Mahākarunika in Nalanda has all three qualities of scholarship, monastic nobility and excellence.”


Therefore, they went to Nalanda, where there are seven great gandholas, fourteen large temples, two monasteries, a thousand gañjiras, a hundred and eight decorative roofs, a retreat centre for great panditas and siddhas, and a hundred thousand little places where siddhis have been attained, all closely connected in a network that is auspicious and delightful. It is a marvelous central place for the gathering of five hundred panditas.

A junior pandita introduced them to Menjadvīpa Mahākāruṇika,  the great pandita of all the teachings.

Ralo offered him an ounce of gold dust, and requested the bestowal of all the levels of monastic ordination.

He answered, “I will do so,” and was very pleased.

Then on the morning of the fifteenth day of the Rawa spring month, in the Nalanda temple, with Menjadvīpa as preceptor and Lotd Maitripa as master, within the midst of eighty-four panditas, he received the novice and complete vows. He was given the name Śrī Vajrakīrti, which in Tibetan is Pal Dorje Drak (Glorious Vajra Fame).

The earth shook three times, music came from musical instruments without their being played;  and flowers fell from the sky like snow. All of that area’s kings, panditas, yogins and lay-people were deeply astonished. They felt faith in him calling him Mahāguru Guṇaphalaphala

Even the preceptor said, “Excellent,” and praised him.


The Great Ralo received many teachings from the Paṇḍita, such as the seven pramaṇa texts, the five Dharmas of Maitreya and commentarial traditions of the vinaya and abhidharma.

From Master Śantipa he received all the vinaya teachings, such as the four main scriptures, the minor texts and the supreme text.

He received many madhyamaka teachings, such as the greater and lesser ‘Cuckoo of Wisdom”. He understood everything on just hearing it once, so that he was given the name Prajñācandra (Wisdom Moon).

Then they went to Vajrāsana, the centre of enlightenment, the place where all the thousand and two buddhas will come, and which cannot be destroyed even through the succession of the eons.


To the distance of a league, the stones are like crystal, white and transparent, the ground as flat as the palm of your hand, and adorned by an array of offerings of every kind. It is free from all defects, such as soil and pebbles. From one end to the other, there are forests of all kinds of fruit trees with all kinds of medicinal herbs growing in their midst. Many excellent rivers flow in all directions; the scent of saffron rises from the green pastures that are adorned with beautiful flowers. All kinds of herbivores and birds frolic without fear. Just arriving there fills you with joy; the mind becomes clear, and you are overwhelmed by experiences of bliss, clarity and non-thought.


In the centre of this place is the bodhi tree that grows out of stone and has perfect branches, leaves and flowers. It grows upwards so high that its tip touches the sky. Its branches cover the land like a parasol. It does not decline in the autumn or become bare in the winter. Its leaves and flowers shine with a bright light.

In front of the tree is the stūpa-temple built by Brahmin Sabhecakra, which has a shrine room on the inside. Within it is the mahābodhi statue made by Viśvakarma from a mixture of earth from sacred places and ground sandalwood and gorśiṣa. No one ever tires of looking at it; it represents the Buddha at the age of thirty. There are countless other presentations of the Buddha’s body, speech and mind that have blessing.


To the northeast is the temple of five Tārās, which originally faced east. Later, when Ravigupta practiced in a hut on its west side, there was the marvelous occurrence of both the statues and the temple’s door turning round to face the west.


To the southwest, there is a Lokeśvara temple, within which there are nine statues of Avalokita and his retinue, which taught Candragomin. Candragomin wished to make offerings but had nothing, and therefore [the statue] of Tārā spoke to him and gave him her crown, bracelets and the rest of her jewelry to use [as offerings] and so this statue became renowned as “the unadorned Tārā’, which has great blessing.


To the north-west there is ‘the Mañju temple’, which has a representation, carved from stone, of the pure realms of Mañjuśrī and Amitabhā’s realms, which is said to have the blessing of Śantideva’s ability to cure a leprous mother with his hand.


To the southeast, there is the Heruka temple, in the form of a maṇḍala, which is a marvel that was created by Buddhajñāna.


There are also many other marvelous temples and retreats, such as the Vajrabhairava temple consecrated by Amoghavajra, which has the miraculous power of repulsing the military attacks of the Turuṣkas, and is the place where Master Padma practiced Vajrakīla when he subdued the tīrthikas.


Next to the gate of the surrounding wall, there is the very powerful and miraculous temple of the four-armed wisdom-protector, with its naturally originated stone image.


There are the two footprints of the Buddha upon a square block of stone, the size of a tent. They are longer than a large man’s cubit.35 They are very clear, with the design of wheels on the soles. They are as sharp and distinct as if they had been imprinted in mud.


There are also many boulders, rocks and pebbles on which there are many clear images of deities, syllables and insignias, which are a different color from the stone, are vivid, and are not in relief but are like reflections in mirrors.

As this is a very scared place for Indians, there wis a continuous arrival of people bringing offerings, coming from places that were very far away.

They whiten the bodhi tree with milk mixed with various good herbs, doing this so often that the tree is never dry.

At dusk, dawn, noon and evening, many people gathered to circumambulate. On all sides there  are many people making prostrations and offerings according to the various traditions of their own lands. All their prayers together make a loud, far-reaching sound.

During the monsoon, people drink and wash themselves with moisture from the bodhi tree and the water that flows from the temples and stūpas.

There are many paṇḍitas, yogins and yoginis who perform the fire-offerings, sacred feasts, and so on, of the particular deities that they individually practice.


Ra Lotsawa and his two brothers used three ounces of gold to make a vast offering to the bodhi tree. At that time, divine music sounded from the sky, and countless rainbows and light-rays appeared. Ra saw the Buddha, accompanied by the thousand buddhas of this fortunate eon, upon the top of the bodhi tree. Ra saw a ray of light came from the Buddha’s head mound and enter him. His realization became as vast as space.

When they made offerings to the mahābodhi statue, he saw many dharmakāya, sambhogakāya and nirmāṇakāya buddhas appear from within a blue rainbow and they blessed him.

When they made offerings in the Mañjuśrī temple, he saw the Sanskrit vowels and consonants come from Manjuśrī’s tongue and enter his own mouth, and he knew that he had received the reading transmission of all eighty-four thousand Dharma teachings.

When they made offerings and prayed in the Mahākaruṇika temple, he saw Avalokiteśvara, the color of coral, give him a hook and a noose, and he knew that he had attained the activity of control.

When they made offerings in the Tārā temple, he had a vision of the trio of Tārā deities dressing him in brightly shining armor, and he knew that obstacles could not harm him.

When they made offerings in the Heruka temple, he had a vision of Vajrasattva and Heruka blessing him and many ḍākinīs making offerings to him.

When they made a retreat in the Vajrabhairava temple, he had visions of the statue as the wisdom-body of the deity; sometimes the deity dissolved into him, and sometimes he dissolved into the deity.

He had visions in the Vajrakīla retreat, where again and again he saw great master Padmākara and ‘the wrathful Lord of the three worlds’.

When he offered lights to the footprints of the Buddha, the lamps burned for a week.

When he circumambulated the railings built by Nāgārjuna, many gods and goddesses honored him.


While Ra Lotsawa was staying in Vajrāsana, the four-armed Mahākāla and his retinue, in order to awaken his experiences, manifested great illusions, so that Ra performed the Vajrabhairava and trod Mahākāla underfoot. The manifestations ceased and Mahākāla took a vow to accomplish whatever Ra Lotsawa commanded him to do.

In particular, Ra Lotsawa bound many of the local deities of India to oaths and to his service.


Then they went to Varanasi. As a result of his conduct, the King of Varanasi said, “This Tibetan’s conduct will not do,” and sent an elephant and a tiger against him. Ralo gazed peacefully at them and they bowed down at the lama’s feet and circumambulate him. Everyone was astonished to see this and the King also asked Ralo for his forgiveness.

He thus became very famous as a siddha, and many panditas and yogins from the east and west of India gathered to receive teachings from him. He gave them many sutra and tantra teachings, and, in particular, the Vajrabhairava instructions. An incalculable number became siddhas, while forty of them dissolved their bodies into rainbow light. Even ordinary beings had the seed of liberation planted within them.


The King of Varanasi greatly honored Ra and asked him to remain always as the court priest. Ra declined, but through rasayana and alchemy, he increased the king’s power and life-span.


Ra changed all the offerings into gold and established a continuous service to the Varanasi’s sanghas and charity to the indigent. He created many satsas, and representations of the Buddha’s body, speech and mind..

He was asked to stay in the temple built by the King. When Ra consecrated it, there were many marvels, such as the statues shaking and hovering. Even now people call the temple ‘the Tibetan yogi’s temple’ and feel great faith in him.

Then they went to Varanasi’s Rishipatana deer forest. The tree goddesses brought him amrita.

In that place there are the thrones of our Buddha and the thousand buddhas. When Ra made offerings to the throne, sounds and light-rays came from it.


Then they returned to Vajrāsana. He divided gold amongst all the panditas, made excellent offerings to the shrines, restored old temples and built new ones. aAll the panditas said, “This is excellent!” The King of Vajrāsana also became devoted to him and rendered him countless honors and services.


Ralo also went to many other places, such as Śrīparvata, Singhala and Bengal, and met many siddhas of the past, such as Mañjuśrīmitra, Vimalamitra, Saraha, Śavaripa and Lëyipa. He received many Dharma teachings from them.


In Marjapuri, he subdued many tīrthikas through debate and miracles. BrTan-ma, the Goddess of the Earth, and her retinue, expressed their respect to him.


Then, Ra went to the mahāpandita Menjadvīpa. The pandita said, “I am going to Menjadvīpa in Nepal. Are you going to stay here, or come with me?” Ra asked to be his attendant, went with him, and stayed in Menjadvipa for six years and six months.


During that time he received the empowerments and teachings, together with the many different kinds of sādhanas composed by individual masters, such as the Root Cakrasaṃvara Tantra, The explanatory Tantra and the Samvarodaya; the The Supreme Arising; The Conduct of the Dakinis, The Vajra Ḍāka Tantra, the Saṃputa Tantra, the root Hevajra Tantra, which is ‘the two books’, its explanatory tantra, which is The Vajra Tent, the root tantra of Vajra-Catuḥpiṭa (Four Vajra Seats), its appendix tantra; the root tantra of Guhyasamaja (Secret Union), its explanatory tantra, which is The Garland of Vajras, The Tantra of the Eluciation of Symbolic Meanings,36 The Complete Compilation of Wisdom Vajras; The Invocation of the Four Goddesses; the five deity and thirteen deity form of Raktayamari; Tārā, the Source of Rites; Mahākaruṇika; The small vessel (par-bu) and The Short Protector practice (mGon-chung).


At that time he had visions of countless pure realms, such as Bhaiśajyaguru’s realm and Sukhavatī, and he opened the door onto many meditation states.


Then he made a thanks offering of three hundred ounces of gold to his guru and asked him to come to Tibet. The pandita said, “I can be of great benefit to Tibet, but the time has not yet come for me to go there. You will welcome me there in six years time.”

The pandita returned to India, while Ra went to the Kathmandu valley. He was welcomed by all the sanghas he had been with. All the spirits of India and Nepal welcomed him and honored him. He then went to Guru Bharo, offered him gold and held nine sacred feasts such as those he had previously given. He distributed gold amongst all the sanghas in that area.

At this time the guru said


Oh! You, the worthy, noble one,

Practitioner of the mantrayāna,

Did you not become tired and sad

On the hard roads of your long journey?


Did you see Vajrāsana

And the other sacred places?

Did you meet mahāpanditas

Who were learned in the branches of knowledge?


Did you receive the vows of full ordination,

Which are the root of the teachings?

Did you receive any other

Teachings that were worth receiving?


Did any panditas agree

To your request that they come to Tibet?

Did you gain any realizations

That you had not had before?


Did you give ripening empowerments and liberating instructions

To whoever had come to you out of faith?

Did you not have any obstacles

From the malevolent tīrthikas?


Ra Lotsawa replied with this song:


When Guru Bharo, through his great kindness,

Taught application, faith and dedication

In the profound path of Vajrabhairava

To Dorje Drakpa, the young Tibetan priest,


I realized the truth of the true nature.

I also saw the face of the yidam deity.

All appearances were the play of bliss and emptiness

Just my gaze could accomplish any activity.


There is no realization

That can surpass that.

However, in obedience to the guru,

I went to India, because it is the source of the teaching.


When I arrived at the bank of the Ganges,

Five hundred bandits attempted to cause and obstacle.

With my gaze, I paralyzed them all.

I think that’s what’s called a great marvel.


When I arrived in Vaishali,

Many tīrthikas tried to kill me.

With my great laughter I caused them all to faint.

If there’s such s thing as a great marvel, I think that’s one.


When I came to Vajrāsana,

The four-armed Mahākāla created illusions.

By crushing him underfoot, he became my servant.

If there’s such s thing as a great marvel, I think that’s one.


When I arrived in Varanasi,

The king sent an elephant and tiger to attack me.

With my gaze, I tamed them.

If there’s such s thing as a great marvel, I think that’s one.


When I arrived in Menjadvīpa,

I defeated many tīrthikas in debate.

And the Earth Goddess reverently bowed me.

If there’s such s thing as a great marvel, I think that’s one.


I made a vast number of prostrations, offerings and supplications

To the special, supreme shrines

In such places as Vajrāsana,

Vaiśali and Varanasi.

Many excellent good omens appeared.

And I was blessed by the yidam deities.


In particular, I received the full ordination

From Mahāpaṇḍita Menjadvīpa

In glorious Nalanda

And received many sutra and tantra teachings.


I stayed with Menjadvipa, rendering service

For six years and six months.

I also received his promise

That he would come to Tibet in six years time.


I have ripened and liberated many

Practitioners form the east and west of India.

I brought the King of Magadha

And all people to the Dharma.


Now all my wishes are fulfilled.

Now the young priest will return to Tibet.

I pray that you look with compassion

Upon this young priest’s departure to Tibet.


The guru was very pleased and said, “You have accomplished great goals. It is truly excellent.”


Then Ralo held a thanksgiving feast for all the gurus he had a Dharma connection with, his vajra siblings and the local residents. He made offerings at all the sacred places and shrines, and then began his journey to Tibet. All along his way there were countless people who reverently prostrated to him, circumambulated him, greeted and welcomed him. He planted the seed of liberation in them all.


At this time, his pupils in Tibet were worried. They were saying, “It’s been seven years and four months and the guru and his attendants have still not returned. His life must have come to an end, or he must have become a royal priest in Nepal or India.”

His wife said, “The guru has arrived at the border of Tibet and Nepal,” and she sent about ten pupils to see if he was there. They met him at the border, at the foot of Gyalmo Tönting snow mountain, On that day he had a vision of being welcomed by many local deities, such as the five Tsering sister and the twelve Tenma. In the sky rainbows took on the form of local deities. There were many in the shape of riders of horses, lion and dragons.


Then the guru and his pupils went on together. Because of his great powers and blessings, all the people of Latö came to greet him. On his journey there were many who received from him full monastic ordination, empowerments and teachings.

Then he arrived in Nyenam Langyul, where he was greeted by all the deities and humans of the area.


At this time Ra Lotsawa became renowned everywhere as having been to Nepal twice and having received many profound oral transmissions that no one else had.

Many monks, pupils and patrons came to meet him.


A great thanksgiving sacred feast was held during which Ra Namkha Bum asked, “Our glorious, venerable guru, great Ralo, has spent many years in Nepal. What marvelous teachings did you tirelessly receive from the panditas and siddhas?”

Lama Ralo replied, “I received many Dharma teachings from many panditas and siddhas in India and Nepal, but in particular, I received these marvelous teachings from the venerable Bharo.” And then he sang this song:


I, the young Ra priest, Dorje Drakpa,

Have been twice to Nepal in the south.

I obtained a Dharma connection with many gurus,

Such as the Parping guru and Vajrapani.


In particular, in the temple of Nalanda,

I received the complete ordination from Menjadvīpa.

I met the panditas and siddhas of past times,

And received all kind of sutra, tantra and vinaya teachings.


But the highest teacher amongst them all

Is the great venerable father, Bharo.

Through the kindness of that unequalled Lord,

I received the teachings of Vajrabhairava.


In the special teaching of this profound path,

I possess the Dharma that brings satisfaction,

You pupils who have faith in your hearts

Hold this in your minds and practice its essential points.


If the speech has not been blessed,

There will be no power in the recitation of mantras.

You must have the teaching of the Sanskrit vowels and consonants

Then there will be no doubt that you will accomplish the mantra.


The Lord of Death, Yama, is but a joke,

When the emissaries of the enemy, of Death, appear

If you have the teaching of the Tarana Skeleton,

You will not be afraid of any lord of death.


The evil naga-demon are but a joke,

When the naga-demons attack,

If you have the teaching of ‘the union of skulls’,

You will not be frightened of the army of naga-demons.


The spirits of the night are but a joke,

When the spirits of the night practice their tricks

If you have the ‘the protection of the drop of amrita’,

You will not worry about harm from spirits.


The evil sorcery attacks are but jokes,

When there is a sorcery attack from an adversary,

If you have the teaching of ‘the decaying magical sky-iron ‘,

You will not be frightened of a army of sorcerers.


The great Vishnu is but a joke,

When the malevolent planets wage war

If you have the teaching of ‘the union of turtles’,

You will not be frightened of the Vishnu planet.


The great deity Pehar is but a joke,

When Pehar is causing harm

If you have the teaching of ‘the union of three drops,

You will not be worried about being harmed by Pehar.


These dualistic thoughts are but a joke,

When thoughts are causing obstacles,

If you have the teaching of ‘the three kinds of dissolving’,

You will not be frightened of obstacles by thoughts.


I also have the necessary ‘Six Dharmas’

I have the four teachings on ‘transformation into the path.’,

I have the twenty-eight yantras.

I have the four syllables that slay and repel.

I have innumerable profound teachings.

I met gurus who were panditas and siddhas

Therefore there is no doubt that these teachings are great.

Practice them, and you will know if they are profound or not.

This song is my gift to you upon my coming home.


Everyone felt great faith in him. His merit was now even greater than before. Many pupils came to him from Ü, Tsang and Kham, bringing countless offerings. In Langyul he built Dundul (Māra-subjugation) Temple. Within the course of just one month he gave the complete monastic vows to many thousands of people. Countless people became siddhas through practicing his Vajrabhairava teachings.


This made Langlab and his pupils unhappy. He said, “Ralo and I are equals. It is not right that he should be having such good fortune. I’m worried that if I don’t kill him soon, he is going to take his revenge upon us.” Then, he practiced sorcery at length, while Ralo also practiced sorcery.

One dawn, Vajrakumara appeared to Ralo in the midst of a blazing inferno, with all his color, adornments and costume and encircled by his retinue, such as the ten wrathful deities, the animal headed flesh-eating goddesses, the door protectors and kīla guardians. He came down onto Ralo’s head, but Ralo transformed into Vajrabhairava whose nine mouths sucked the Vajrakumara deities in and swallowed them. They dissolved into bodhicitta in his heart, passed out through his penis and became the Yamakīla deities, who would be his helpers.

When he stabbed the liṅga, there were good signs, such as the linga shuddering fiercely and blood coming out of its mouth and navel.


Not long after Langlab became ill with bloody dysentery. As he was dying he left behind his last testament. He said:


“The practitioner of the mantrayāna conduct,

Even though it was taught by the great Oḍḍiyana,

Should not malign anyone.

If a mantrika maligns someone more powerful than himself,

Immediately, that mantrika is defeated.


“That description of mantrayāna commitment for mantrikas is the truth. It comes from Atsara Salé, a direct pupil of Lady Tsogyal. Through the power of the mantrayāna Vajrakīla, one can subjugate deities, demons and humans. Until now, no scholar nor practitioner was has been able to be a match for it, but this time, I was unable to repel the power of this Ralo and so I am going to die. All of you too,  you can go up against anyone, but not Ralo. You can compete in sorcery with anyone, but not with a practitioner of Bhairava. However powerful you are, don’t be dismissive of others.”

After those words, he died. Then his best pupils also died one after another as a result of various unfortunate circumstances. Within a month, Langlab and a hundred of his followers had died through sorcery and been escorted to the realm of the primordial Mañjuśrī.

At this time, all the Sarma and Nyingma teachers agreed that as he had been able to slay a great siddha like Langlab, Ralo must definitely have been empowered by all the buddhas to be ‘the lord of power’, for who else would be able to accomplish such a thing? The fame of his great power thus spread in every direction.  It even became a saying amongst the common people as this song originated at that time:

The whitest moon is the earliest moon

The parents are together early in life,

The power of Vajrakīla works only once.

Ralo is the treasury of the riches of power.


It was at this time also that these places got their names: Ragong (‘Ra Above’); Purduk (‘Kīla’s Downfall) and Pamlung (‘Defeat Valley’).


Ra was invited to Nyenam Drikhyim and to Namoche, where he taught the Dharma. Many people came to confess their bad actions and take full ordination.

There was a heavy rain, so that the Tsangpo River swelled and was about to destroy many fields and villages. Ralo dedicated and hurled a torma   to the local deity. The river changed course to the other bank and has never caused any harm up to the present.

Ralo blessed a temple [throwing barley grains] with his hand, and the barley remained suspended in the air for many days.

When Ralo gave the empowerment and teachings of Vajrabhairava to many mantrikas, bandhes, yogins and yoginis, many rainbows shone onto the mandala, around which many jewels and lotuses appeared to the amazement of everyone. At that time everyone who was receiving the teachings, saw Vajrabhairava, and they realized the meaning that is like spacem beyond conceptual elaborations and became siddhas.

He was invited to Dingri Drin, Dritsam, Nanggong Gyusum, Sadruk Chungdril and Sethar. In these places countless people took full ordination, took the bodhisattva vows, and so on. Ralo gave empowerments and instructions resulting in even more siddhas than ever before.


Then he went to Latö Khyungkar. Countless people gathered to see him.  There, Geshe Sherab Jung offered him more than ten thousand loads of barley and Ralo taught the Dharma there. Countless people vowed not to kill and to practice good actions. He was given many offerings such as gold, turquoises, silk and woolens. Around eighty excellent horses were handed over to him. He used all these things solely for making images, restoring old temples and building new ones; he made a great distribution to the sanghas of that area, and made many contributions to the poor.

When he gave the empowerment and instructions of Vajrabhairava to the Geshe and about twenty other worthy individuals, he performed many miracles such as making the vase float in the air, and resting the vajra and bell in the air, where the bell rang by itself.

When the instructions were finished and the pupils asked for advice, Ralo sang them this song:


You faithful, worthy ones who are gathered here,

Are you truly practicing the Dharma in your heart or not?

If you are truly practicing the Dharma in your heart,

Then keep this in mind and put it into practice.


There are two roots for the entire Dharma:

These two are the avoidance of every adverse factor,

And the adoption37 of every favorable factor.

The detailed description of this is as follows.


Profits in business, quarrelling, aversion, attachment, and so on,

Are adverse factors to the Dharma and should be avoided.

Love, compassion, devotion and non-attachment

Are the favorable factors for Dharma practice and should be accomplished.


If the Dharma is not blended with your own being,

Though you are skilled in talking about it you will be just ordinary.

Meditation and experiences will just be a subject for your intellect.

And you will be unable to cross the ocean of saṃsāra.


If Dharma becomes the remedy for you defilements,

Even if you haven’t heard or know the teachings,

That is what is meant by being supremely wise in the teachings

And that is what is meant by being a great meditator.


In the beginning meditate repeatedly on death and impermanence.

Practice the hundred syllables, mandala offerings and supplications,

That is the path for gathering merit, the two accumulations,

That is the path that is called ‘the great path of accumulation’.


With your body in the seven aspects of the posture of Vairochana,

Contemplate well the causes and conditions for samsara and nirvana.

That is the method for engaging with the key essence of practice,

That is the path that is called ‘the path of engagement’.


Neither too tight or loose, look at your own face,

Thoroughly examine stability, movement and awareness.

That is the Dharma of seeing the truth of the true nature,

That is the path that is called ‘the great path of seeing’.


Meditate, accompanied by the help of the bodhichitta,

On the path of generation and completion, which is the essence of ripening and liberation,

That is the enhancement of meditation on birthlessness,

That is the path that is called ‘the path of meditation’.


Finally, the result of having practiced in that way,

In-between samsara and nirvana,

Is the kingdom of birthless nature and natural presence.

From then on, there is nothing more to learn.

Therefore that path is called ‘the path of no learning’.


The yogin who practices in that way,

Knows the faults of samsara and nirvana.

The nakedly seeing awareness knows itself,

And there is continuous clarity, bliss and non-thought.


Everything that is perceived is perceived as the mandala of the deities.

The rainbow of impure delusion vanishes,

The perfect benefit for oneself appears

And there is benefit for others in every direction.


The minds Geshe and the other pupils spontaneously underwent a transformation on hearing this song. They resolved to give up whatever they owned and to focus their minds entirely on meditation. Each one of them became an excellent siddha through purifying themselves of illusory perception and having only the perception of wisdom.


In Yankar, Ralo Saw Vajravidharana and Bhurkumkuta cleansing him with amrita from a precious vase.


In Phukchung he protector Traskad with a large retinue bowed down to him with reverence and promised to accomplish his activity. Fifteen singing and dancing ḍākiṇīs made offerings to him.

In this place a mantrika named Shangpaka asked him to consecrate a statue of Guru Drakpo. When Ralo consecrated it, to Shangpaka’s amazement, the statue shook and shone with light rays. He asked Ralo, “Where did you get these qualities from?” “From practicing the teachings,” Ralo replied.

Shangpaka said, “I’ve practiced these teachings a lot too, but I haven’t gained this kind of power.”

Lama Ralo said, “It’s not enough to just practice; you need a genuine teaching, lineage and guru,” and sang this song:


In the time of the end of the Śākya’s teachings,

There are many practitioners and few with attainment.

This is not because the Dharma is difficult,

It’s because its essential meaning has not been understood.


The guru, the yidam, and the Dharma-protector

Those three have to be genuine.

If those three are genuine,

One cannot prevent receiving the blessing.


The teachings, the practice and the experience,

Those three have to be genuine.

If those three are genuine,

One cannot prevent the arising of realization.


Devotion, diligence and conviction,

Those three have to be genuine.

If those three are genuine,

One cannot prevent being guided by the guru.


The view, meditation and conduct,

Those three have to be genuine.

If those three are genuine,

One cannot prevent attaining the rainbow body.


Bodhichitta, prater and karmic tendency,

Those three have to be genuine.

If those three are genuine,

One cannot prevent benefiting beings.


This little song about five necessities,

Should be treasured by all Dharma practitioners.

If those three are genuine,

One cannot prevent the arising of realization.


Shangpaka asked, “If those things are not valid, what harm will there be?”

Ralo replied with this song:


If the guru is not a true guru,

That will be like the blind leading the blind.

It may be that the both of you

Will together fall into the crevasse of the lower existences.


If the yidam deity is not a true yidam deity,

That will be like a subject being mistaken for the ruler.

Let alone being able to protect other beings

You will not even know where you will end up yourself.


If the Dharma protector is not a true Dharma protector,

That will be like making friends with a bandit.

Instead of helping you on the path to liberation,

They will steal both your possessions and your life


If the lineage is not a true lineage,

That will be like putting your trust in a rainbow.

Even though it may be attractive right now,

In the end, it will prove to be without essence.


If the teaching is not a true teaching,

That will be like meditating that a mirage is water.

Though it seems to exist, it keeps going further away

Though you work hard at the meditation, nothing will come of it.


If the motivation is not a true motivation,

That will be like mixing poison with medicine.

Even though the Dharma is like medicine

It will be spoiled by your bad motivation.


If the diligence is not true diligence,

That will be like the turning of a watermill.

Whether it is the Dharma or the world,

Without diligence, nothing will be accomplished.


If the view is not a true view,

That will be like trying to burn space.

Debating38 within the great all-pervasive expanse

Is not going to bring you to buddhahood.


If the meditation is not true meditation,

That will be like giving the wrong treatment for an illness.

The stupid see obstacles and errors to be meditation

Which results in their being in greater bondage.


If the conduct is not true conduct,

That will be like a lunatic who does whatever he wants.

If you do not know the essential point of the right times

Your wild behavior will destroy the Teaching.


If the prayer of dedication is not a true prayer of dedication,

That will be like paying for straw with gold.

All the good karma for the accomplishment of enlightenment

Will later become the cause for more saṃsāra.


Therefore, it is vital that this should be known

By all men and women who practice the Dharma


On hearing this song, Shangpaka developed deep faith in Ralo and became his attendant. Ralo took him as his pupil and gave him the Vajrabhairava empowerment and teaching. He gained realization and became an excellent siddha. He benefited many beings, and at the end of his life, playing the damaru, he went directly to the pure realms.


Then Ralo came to Latö Pü. The chief of the area, who was named Drakgyal,  had been thrown from his horse, and many relatives were gathered around his body, weeping.

Ralo arrived and asked, “What happened?”

They said, “The chief has been killed in a riding accident.”

Lama Ralo entered the meditation of reviving the dead and blessed the chief’s body three times.

On the first blessing the chief started to breath. On the second blessing his wounds healed. On the third blessing he recovered consciousness. Everyone was amazed to see him restored to life. The offerings they made to Ralo were heaped up like a hill. There was not enough room in the valley for all the people who came to see him and to receive teaching from him.

Chief Drakgyal had a high throne built on the Karmatang plain. He invited the lama there and three times made great offerings to him and asked him to teach the Dharma.

The first offering consisted of a hundred and eight ounces of gold, sixty turquoises, and ten thousand rolls of silk.

The second offering was of a thousand bricks of tea, and ten thousand loads each of such items as cotton, medicines, cloaks and armor.

The third offering consisted of two hundred excellent horses, in particular the horse called Namkha Lungshok (“Sky Wind-Wings”), together with saddles, a hundred dzo, a hundred mules and a hundred sheep.


Ralo taught a vast assembly there. Countless people took monks vows, fasting vows, liberated many animals, confessed their bad actions and promised to perform good actions. Many fishermen and hunters also made the commitment to abandon their bad actions.

At that time, the words, “This is good!” resounded from the sky. There were countless rainbows and rains of flowers.


Then when the teachings were concluded, Chief Drakgyal decided to give up all his worldly possessions and brought his sons wife and servants into the Dharma. Ralo saw that he was a worthy vessel for the teaching and gave him the profound teaching of Vajrabhairava. The chief attained the realization of mahāmudrā, took monastic ordination and received the name Trulshik Dorjé Yonten (“Destroyer of Illusion, Vajra Qualities”). He had five hundred pupils, and when he passed away his body disappeared into rainbow light.


It is said that there were also others there who gained good experiences and became adept meditators.


Ralo was invited to come and give Dharma teachings in Latö Drolung. There, the nomads made him a vast amount of offerings. Many developed the bodhichitta, abandoning bad actions and engaging with good activity. In that area there were many attacks from wild animals, and they asked for him to command them to stop. He did so and the attacks ceased.


When Ralo was staying up in Charok Tsang (“Raven’s Nest”) he had a vision of all the Sarvavid deities. Om his dreams he liberated many beings from the lower realms. He pointed at an avalanche and made it stop.


Ralo was on the road, returning to Langyul, when heavy snow fell. Ralo meditated on caṇḍalī, so that wherever he went the snow melted. He became as hot as if he had an incurable fever. When he reached Langyul, his pupils prostrated to him and asked after his health. All the lay people from the upper middle and lower areas gathered to greet and honor him.

For the Dundul temple of Langyul, Ralo had made, as its principal statue, a Buddha of copper and gold that was thirty-two hands39 in height, eight life-size clay statues of the bodhisattvas, and statues of Vajrapaṇi and Hayagrīva as the door guardians.

He satisfied the artisans with his patronage, gifts, and so on, for their work. There were many marvelous signs when he was making and inserting the dharanis into the statues, such as rainbow lights on the dharanis.

In that year the temple was filled in and out with the various objects of offering, such as curtains and canopies. It is said that he received innumerable representations of the Body, Speech and Mind, so that there was no room for them all in the temple.

When he consecrated them, there were rainbows and a rain of flowers that didn’t cease for half a month and many of the barley grains adhered to the statues.

During the celebratory feast, countless people came from every direction to see him. Even though the crowd numbered thirty thousand, no fighting ever broke out and the food was always good, which astonished everyone.

About a thousand sangha members gathered and he taught them the tantras and the pitakas. Every month, Ralo distributed amongst them three loads each as a salary. He maintained ninety-two hearths though a local official. He supplied about three hundred retreatants with an effortless supply of food.

Subsequently he primarily stayed at the monastery, turning the wheel of the Dharma and using all the offerings to restore old images, create new ones, and holding many mass servings of tea and distributions of property to monks and mantrikas from Ngari to Kham. Every year he made numerous light offerings at sacred places and offerings to the higher and lower lamas of every tradition. He built guest houses, where food was always provided fro travelers. He gave away much food and wealth, and established his law over the mountains valleys and roads, providing humans and animals with protection from danger. If anyone broke this law, they immediately vomited blood and died, so no one dared to transgress it.

As a result of this, throughout the land, disease, famine and fighting ceased completely; plants trees and harvests grew as they had never done before; and all the people acted in accordance with the Dharma, so that everyone was happy.


At that time great Lama Ralo and about eighty pupils all had the realization of the meaning that is like space, beyond all conceptual elaboration; had visions of Vajrabhairava; and had the power of clairvoyance and miracles.


When great Ralo had reached his thirty-seventh year,  one evening, ina state of luminosity, he saw Lady Gemacham come to him naked, wearing the six born adornments and playing a damaru and bell. She said, “I’m going to Oḍḍiyāna tomorrow, and on the way I’ll come to see you. What people are there to hold a welcome?” As soon as he told her who, countless women wearing bone adornments were floating or traveling through the sky, amongst which four held out a an outspread length of silk for the Lady to sit on. And then they flew upwards bearing her away. With the sky full of sound and lights they disappeared into the west.


The next day, Ralo said, “Gemacham will die today.” Some monks went to see her, but she was in perfect health. Just as they thought that Lama Ralo was not being serious, the Lady shouted Phaṭ and a ray of white light shone form the crown of her head and she instantly passed away, transforming into light and rainbow colors, so that even her body disappeared.

That summer, the patroness Dekyi Dzom invited him to come and turn the wheel of the Dharma in Tseterong.  The deities and people of that region assembled and made countless offerings to him.

When he taught the Dharma, they all had a change of attitude and countless people took the vow not to kill and promised to recite a hundred million mani mantras. There were also five hundred individuals who took the vows of complete monastic ordination. There were also a hundred and twenty men and women who gave up all concern for this life and became his followers and meditators. Through the instructions he gave them they all attained siddhi.


There was someone named Setön Sönam Özer who had attained the siddhi of Singhamukha, and all the piśacīs had become his servants.. Twenty of his pupils came to see Lama Ralo. Ralo performed many miracles: transforming his body into fire, into rain, into white oṃ, red āḥ and blue hūm, into the bodies of deities and into their insignias. They were astonished and requested teachings from him. When he gave them empowerment and instruction, they immediately gained realization and experience.

They returned to where they lived and told Setön, “Guru, you are marvelous, but Lama Ralo has an even greater blessing! We had an instantaneous development of realization and experience.”

Setön was angered. He said, “It’s not right that he give empowerment and Dharma teaching to my pupils, and he performed sorcery against him.

Great Ralo heard this and sent a monk to him with two ounces of gold and a letter in which he had written:


Setön Rinpoche, Lord of scholars and siddhas,

Do not be angered, but listen to my words.


A Guru is someone who reveals the path to liberation.

The Dharma is that which benefits others.

If someone is benefited it doesn’t matter who does it.

It is a mistake to become envious of it.


You are a guru who has great power,

But I am a practitioner of Vajrabhairava.

It would be hard to defeat me through the greatest sorcery.

Therefore. Accept this gold and let us end our conflict.


The deity named Vajrakumara

Is the union of the activity of all the buddhas,

But even that deity’s sorcery could not harm me

So how could any other lesser sorcery succeed?


Bhagavan Yangdak Vajraheruka,

Is the essence of the mind of all the buddhas,

Even the sorcery through that deity’s great power could not defeat me,

Therefore I politely request that you cease the practice of sorcery against me.


Setön did not listen to Ralo’s request. He said to the monk, “Ralo has greatly underestimated me, so my sorcery shall cause his death in three days time. Just you watch!”

When the monk returned to Ralo with the gold, Ralo said, “If he is not going to listen my request, it is possible that this will be his ruin.”

One evening, five days later, a great manifestation occurred where Ralo was. At dusk, all the flesh-eating ḍākinīs appeared with terrifying forms.

Lama Ralo meditation on the circle of protection, and they failed to find any wat to destroy him, and so they retreated.

At midnight all the worldly ḍākinīs appeared. Ralo meditated on the protective circle and again they withdrew.

At dawn, Ḍākiṇī Singhamukhā encircled by a retinue of many wisdom ḍākiṇīs, unbearable to look at, miraculously appeared. Ralo shouted “Pheṃ!” and they were all paralyzed and fell unconscious. When he revived them, they prostrated to him, circumambulated him and vowed to be his servants.

After the day had begun, Setön fell ill with painful, bloody diarrhea and died. Ralo said that the ḍākiṇīs had turned upon him and slain him. Setön’s pupils joined those of Ralo.

The Ralo and his pupils were invited by the deities and humans of the Latö regions of Golung, Dum and Changlung. They went there and received excellent honor and offerings, and all the people were turned away from bad actions and engaged in good acts. The ordained sangha followed a pure discipline. Through his empowerments and teaching, in Golung there were a hundred and eight men and women who attained complete realization and experience; ninety-one in Dum, and a hundred and twenty-one in Changlung.

There was a herd of sheep that was being attacked by a wolf, so the lama went there and called out, “Don’t harm beings, but come here! I’m going to make you meditate!” The wolf came to the lama, his tail between his legs. The lama stroked the wolf, and practiced the purification of the six realms. It’s said the wolf meditated for a long time. Afterwards the wolf followed the lama wherever he went, without causing harm to anyone. Whenever the lama meditated, the wolf would  copy him. In the same way, the lama made many chickens meditate.


Ralo was invited to go to Nawo Shodrak and so he went there. The deities and humans of that region made offerings to him. In one day two hundred children beloved of their families, took monastic ordination. All the men and women of the area were established in good practices. Three hundred people became Ralo’s long term, committed pupils. Through his instructions they gained the excellent experience of being able to blend mediation and post-meditation. They had continuous good omens, such as rainbows and rains of flowers.


When Ralo was staying at Tsotö Gyagar, he had a vision of Siṅghanada and Acala. He bound many demons and spirits to oaths.

He progressively went to such places as Dralung, Tramalung and Namolung, where all the important families bowed down to him and gave him offerings greater than he had previously received. Countless people took the vow not to kill, and do daily recitations, such as of the mani mantra. Also, many people took the full monastic ordination.


In Dralung, when he gave empowerment and instructions to over a hundred pupils, he performed a miracle. There was a sudden clap of thunder, and Ralo’s body burst into fragments, many deity-images and seed syllables shooting out from him into the sky. This destroyed everyone’s fixation on reality, so that they gained the meditative state of seeing everything as an illusion. Then the pieces of his body came back together and the lama stood up. Everyone was amazed.


In Tramalung, two hundred pupils attained instantaneous liberation. At that time, an important person named Lhadak asked for teachings. Lama Ralo sang:


In these degenerate times, there are few who teach something beneficial,

The people who will listen to them are even rarer!

However, if you listen to what I have to say,

Don’t forget my advice from the heart, but keep it in your mind.


Being involved in the things of this life is like a millstone around your neck,

The appearances of this life are like dreams and mirages.

The divine Dharma is the very highest of concerns.

If you wish for eternal happiness then dedicate yourself to the Dharma.


If you live in a bad place, your actions will naturally become bad too.

Stay in the solitude of the mountains and practice what is good.

Thinking a lot is the source of obstacles

Do not have great hope for the good and fear of the bad, but relax.


Having on a bad following is will lead to a [bad] reputation,

Don’t have bad people as friends, use some method to get rid of them,

Being involved in many activities will end in misfortune

Don’t be hasty, examine carefully before you act.


If you talk too much, that is a signal calling enemies.

Don’t speak a lot of meaningless chatter, do your daliy recitations instead!

If you follow this advice you will be happy in this life and the next.

You will gain all good qualities, noble one!


Ralo blessed him and his perceptions were transformed. He abandoned his home and became one of Ralo’s followers; he received empowerment and instructions and became a siddha. He was subsequently able to benefit many beings.


When Ralo gave empowerment and instructions to about three hundred male and female pupils in Namolung, there were miracles, such as sunlight and moonlight shining form the mandala and the empowerment objects multiplying in number. The thoughts40 of the pupils gathered there dissolved into space and the developed excellent meditation.


At that time, in Zangzang Lhadrak, Tertön Rigdzin Chenpo was telling the story of terma, and so Ralo thought of meeting him. To see whether the meeting would be auspicious, he radiated firelight from his meditation. The tertön thought that this was an apparition from damsi demons and so he preformed the pain-inducing repelling practice and the fire disappeared.

A few days later, Ralo and his pupils, with all their power and wealth, came to see Tertön Rigdzin Chenpo, and offered him a hundred each of such things as gold, turquoise, horses and armor. For three days Ralo and the tertön had long conversations about the Dharma. Then they agreed on a miracle competition. The tertön transformed into Dorje Drakpo Tsal, the size of a mountain, revealing the wonder of the nine herukas being completely present within his body.

Lama Ralo transformed into a Manjuśrī that one would never tire of looking at, with all the worlds in the entire universe of a billion worlds present within his body, and his body pervading all worlds, without his body becoming any greater or the realms any smaller, the worlds appearing like a reflection in a mirror.

The tertön was astonished and asked Ralo for empowerments and teachings.

Ralo said, “The other day I examined the auspiciousness by radiating firelight. If you had had no suspicions, I would have been ready to give you the empowerment and instructions now, but as you became suspicious, the auspiciousness was somewhat incomplete. However if you keep the conversation that has passed between us secret, not repeating it to anyone, then you will meet my teachings in your next life.

The tertön felt deep faith in Ralo and the tertön and his pupils greatly honored Ralo and his pupils.

Even though they only spent three days together, it was like a father meeting his son.


People came from Hor to invite Ralo and his pupils to come there. Different kinds of gold, such as pure gold, were arranged and Ralo set off north. On route, countless people took full monastic ordination, countless pupils attained liberation through receiving empowerment and instruction, and countless individuals took vows to avoid bad actions and practice good actions.

He was successively invited to such areas as Tengru, Nuru, Taru, Aru and Sokru, so that he went to all the western, middle and eastern regions of the north. He turned the wheel of the Dharma and inspired faith in everyone. He never had less than two hundred pupils that forsook this life in any of these regions. There was a continuity of giving novice and full ordinations to groups of four hundred or five hundred people.

In these regions there wasn’t a single man or woman who did not take vows to practice such good actions as reciting a hundred million mani mantras, setting animals free, ransoming the lives of animals to be slaughtered, performing prostrations and circumambulations, or writing out or reading the scriptures.

He received many offerings of sets of a hundred horses and armour, wealth and sheep, salt and wool, gold, and so on, but Ralo would then quickly use it to render service and honor to the sanghas, lamas and so on of the region, restore old temples, and offer lights and clothing and so on to the representations of the body, speech and mind of the buddhas.

He reconciled conflicts through giving gifts to those in disagreement. He placed his law on the hills, the valleys and the roads, bringing happiness to everyone.


When he stayed at Horta, someone named Hor Biji Trogyal had died. When he performed his rites for purifying the dead and summoned his consciousness, the deceased appeared, as he was in life. He told his family, “You have been very kind to ask a Dharma Lama to perform the weekly rites for me. If you hadn’t, I would have fallen into the lower existences.”

During the section of teaching the path to the deceased, a ray of light shone from Ralo’s heart, which went, without impediment, to all the realms above. For a while the realm of Mañjuśrī appeared vividly. As the man’s consciousness shot up there, his consciousness, in the form of a white Hūṃ, went like a shooting star from his previous form and dissolved into the form of Mañjuśrī and then the realm disappeared. Everyone was in amazement.

As a result, the valley could not hold the number of people that gathered to receive Dharma teaching from Ralo, and the offerings were heaped up like a rocky mountain.

When Hor Rinchen asked Ralo to perform the weekly rites for the dead for the sake of his parents, Ralo said, “There is no need to perform the purification rites for your parents, as they are already reborn in Sukhavatī, where they are listening to Dharma teachings from Amitabhā.”

Hor Rinchen said, “Then it is true that karma is infallible, for my parents were renowned to have the most powerful good karma in the northern regions. They very carefully avoided committing the least bad action. This is the benefit that has come from that.” Hor Rinchen left very happy.

Ralo said that a hunter who had died had been reborn in hell. When he performed the rite for freeing him from that realm, intense light shone from the symbol of the deceased. Ralo said, “Now it is alright; he has been freed from hell.”

He preformed countless such amazing deeds.


In Yugur, Jingir Pön tested Ralo by asking him, “There is someone sick in my family, can you cure him?”

Lama Ralo replied, “There is no one sick in your family, you’re just testing me.”

At first Jingir Pön was frightened, and then after some thought he decided, “He obviously must have already known that no one in my family was sick. I must ask him about something that no one knows about.” So, Jingir Pön asked Ralo, “What kind of special wealth is it that I possess?”

Lama Ralo answered, “ In your relic-box there is an eyeless turquoise that floats on the water. That is your special wealth, which you obtained from Drugu.”

Jingir Pön was astonished. He said, “No one knows41 about this turquoise; even my own brother hasn’t seen it. Lama you truly are a Buddha. I am sorry for having tested you,” and he placed his head under the lama’s feet. Then for three months he served the lama and made excellent offerings to him. He requested the instructions. Ralo gave him provisional and definitive teachings, and in particular Vajrabhairava’s ‘transference of consciousness’ and ‘purification of the six realms’. When he died his body transformed into rainbow light.


Ralo went to the western, middle and eastern regions of Dam, where he continued his activity. He gave many Sutra and Tantra teachings and ripened and liberated many beings.

From amongst those men and women, some gave up thoughts of this life and dedicated themselves to meditation, some took complete monastic ordination, some practiced prostrations and circumambulations, and some made commitments not to take life and to perform good actions.

They dedicated themselves intensely to making offerings of gold, horses, armor, cattle and sheep.


When Ralo went to Thanglha Gang Mountain, he was greeted by Nyenchen Tanglha and his retinue, who requested, “Please come to my palace.”

Ralo agreed and, led by him, he instantly reached the base of the snow mountain, where there was a door. He entered. The inside of the mountain was hollow inside. There were many successive levels like layers of shields. He climbed up until he reached the highest level, where there was a shining three-storied crystal palace with porches made of five precious materials. It had a golden roof, balustrade and dome. An ocean of nectar flowed around it. Lights of the five colors of the rainbow swirled on its sides. Above it clouds dropped a gentle rain. It was surrounded by flower filled parks. It was vast with countless adornments.

Nyenchen Thanglha invited Ralo inside.

There was a throne of precious materials prepared for him. They honored and served him with nutritious and delicious food and drink and then requested empowerment and teaching.

He stayed there three days, and taught Nyenchen Tanglha the profound path of Vajrabhairava.

Tanglha said to Ralo:


When we are practicing this profound path,

What faults and qualities can arise?

What elimination of obstacles and enhancement of results should we practice?


In answer, Ralo sang this song:


As has been said by Dīpaṃkara,

You are famous in this period of five hundred years,

As Vajrabhairava in human form,

Root guru, I bow down to you.


In the practice of this path,

There are four yogas and five paths.


The four yogas are one-pointedness,

Simplicity, one taste and transcendence of the intellect.


The five paths are the paths of accumulation, the path of juncture,

The path of vision, the path of meditation and the path of no learning.


At first during the yoga of one-pointedness,

The mind is like a valley river

It is usually not at rest, but emanating thoughts.

In the middle, it like the Ganges river,

Sometimes emanating, sometimes still.

In the end, it is like the ocean42

The continuity of thoughts ahs ceased and there is lasting stillness.


Second, during the yoga of simplicity,

There is familiarity, experience and realization

Of the mind having no arising presence or cessation,

All phenomena are known to be naturally

In a state of simplicity, which is ‘understanding’.

One thinks that everything is empty,

That appearances are mind, and the mind’s nature

Is known to be the Dharmakāya, which is ‘realization’.


Third, during the yoga of one taste,

There are the lesser medium and great levels.43


On the lesser level, the body, appearances and mind

Are sometimes know to be inseparable, to be mind.

Sometimes they appear to be ordinary, as solidly real,

And some dualistic appearances arise.


On the medium level, the root of duality is cut through.

The body, appearances and mind are realized to be united,

However, there arises the occasional dualism

That fixates on distraction and non-distraction.


Fourth, during the yoga of transcendence of the intellect,

All effort and dualism are purified.

The natural state of natural presence is intensely grasped

Luminosity arises continuously day and night.

There is spontaneous liberation of that which is like a mirage.


This is the nature of the five paths:

The lesser one-pointed level is the path of accumulation.

The medium level is the heat stage of the path of juncture.

The greater is the patience stage of the path of juncture.

Simplicity is the path of vision.

One taste is the path of meditation.

Non-meditation44 is the path of no learning.


This is how you practice the elimination of obstacles in this.

During the path of accumulation45 the eight worldly qualities arise,

To eliminate this obstacle, meditate on renunciation of this life.

During the path of juncture, there is attachment to emptiness;

To eliminate this obstacle perfectly examine the basis.

During the path of vision, doubt arises;

To eliminate this obstacle, read the sutras, tantras and shastras.

During the path of meditation, there is sometimes tightness and sometimes looseness,

To eliminate this obstacle, have fortitude and diligence.

During non-meditation, there can be neutrality,

To eliminate this obstacle, benefit others without distraction.


This is how one enhances the results.

First, during the yoga of one-pointedness,

The enhancement of experience is gained through experience,


Second, during the yoga of simplicity,

The enhancement of realization is gained through realization.


Third, during the yoga of one taste,

The enhancement of realization is gained through realization.


Fourth, during the yoga of non-meditation,

Whatever is done being for the benefit of others is gained through conduct.46


If you practice in that way,

You will not pass through the ten bhumis but be instantly perfected.


Developing joy towards bliss and clarity

Is the first bhumi: complete joy.47


The elimination of defilements through meditation, being free of stains

Is the second bhumi: stainlessness.


Through the luminosity of the the mind;s meditation

There is the third bhumi: shining.


Complete purity through being free of birth and cessation

Is the fourth bhumi of radiating light.


The purification of thought and latencies, which is difficult to purify

Is the fifth bhumi: extremely hard to purify.


The manifestation of the realization of simplicity

Is the sixth bhumi of manifestation


Going far beyond the mentation of the intellect

IS the seventh bhumi of having gone far


Through there being no instability through the duality of perceiver and perceived

There is the eighth bhumi of perfect stability.


The complete possession of excellent qualities

Is the ninth bhumi: excellent intelligence,


A rain of Dharma from a state without thought

Is the tenth bhumi: the clouds of Dharma.


Clarity and emptiness without fixation is demonstrated by the generation phase

It possesses the rupakayas, the major and secondary signs.


The completion stage is the complete mastery of nadis, vayus and bindus

IT is reaching the height of the dharmakaya’s view


In that way you will reach the state of the four kayas

Within one lifetime, within one body.


Thanglha and his retinue were overjoyed and with respect performed prostrations and circumambulations.


When the lama was leaving, Thangla gave him an offering of seven dre of gold,48 a hundred yellow divine horses, three hundred blue water-horses, a thousand varicolored dri, and ten thousand gray naga sheep, and accompanied him as far as where his pupils were.

It became renowned that the lama possessed a great deal of wealth that was beyond the human realm. Therefore, many bandits came and were taking away the lama’s possessions. Ralo’s heart-son Ra Chörab addressed Thanglha, “The lama’s possessions are being taken away from your land, are you not going to help him?”

That night, all the bandits died from dropsy, and all the possessions were returned.

When he was asked about this Great Ralo said, “ I have not done this with even the slightest thought of self-benefit, however I can revive them.” He touched the dead bodies and they came back to life. All the bandits developed faith in him and became Ralo’s pupils. Each one of them practiced one-pointedly and they all attained siddhi and were able to benefit beings.

He went through the entire middle region of Barom and accomplished a great benefit for beings. While he was staying in Barom,  he gave empowerment and instructions to the male and female laypeople of that land and many pupils who had come from Gyarong. At that time the lama’s body became like the end of a rainbow, and from the midst of the light five dark blue yogins wearing bone jewelry and a serpent sash, and as bright as the sun appeared and bestowed the empowerment. At the end, they dissolved into each other and vanished into the sky. A voice said, “This is the nature of all phenomena.” Eberyone gathered there understood all appearances as symbols and the innate state arose within them.

He also made many dogs and cats meditate. He did the same for the herds of sheep that belonged to all the landowners. He made about six hundred sheep and their offspring meditate, but one of them did not. When he was asked why that was, Ralo said, “In a past life this sheep had a major break of his commitment to his guru. I he had been human it would have been enough for him to practice a method for repairing his commitment, but as he is now an animal, he does not know how to do this. Therefore, feed his flesh to the sangha, make lamps from his fat, make tsatsas from his bones. If ou do that, then in his next life he will have a human birth and have be able to practice the Dharma.”

At that time, a geshe named Yönten Drakpa came to debate with him. He said, “In order to meditate you need to have a human body; animals are one of the unsuitable existences and therefore they cannot meditate, What you have said is therefore a lie.”

Lama Rachen said, “Generally that is true, but in specific cases nothing is definite.  This accords with the quotation from The Root Cakrasamvara Tantra:

If there is a Vajra Master with power, he can send the wisdom of empowerment into even earth and stones.”

The geshe was convinced and became a pupil. He was given the instructions, set to meditating and attained siddhi.


He came to Tamlung,  and held a vast ganachakra and the numerous material offerings were piled up like a mountain. When he gave the empowerment and instruction the lama’s body took on the form of a mass of flowers, with nectar flowing from their petals. Whoever drank it did not feel hungry or thirsty for a week. Lights of the five colors of the rainbow radiated up into the sky. Seeing this caused the meditation of luminosity to arise. He manifested wonders such as a becoming a blazing fire blazing from which water flowed.


He returned to Nyenam. He was greeted by all the deities, nagas and humans of that place and he proceeded to his seat. He opened a treasury of empowerment and instructions for a great gathering of male and female lay people and his pupils of his home base.

Even more than before were ripened and liberated.

In that placed he saw the realm of Sravavid Rājā, and composed a treatise upon it.

He went to the northern continent of Uttarakuru as a pupil of his in a past life had been reborn there, and ripened and liberated him.


One evening, everyone saw ḍākiṇī Singhamukha appear and say, “You, powerful one, your benefit for beings will be in Tsang, so I request that you go there,” and she flew away through the sky in a western direction.


The Rachen decided to go to Tsang with eight hundred pupils. He was invited by the people of Tsongdu Dingma who showed him great honor and made many offerings. Countless people took full ordination and received the empowerments teachings and instructions. Everyone had good experiences. In particular, Ralo gave empowerment and teaching to three great teachers in that region: Darma Ö, Tingtön Śākya and Khyungpo Ö. They simultaneously gained realization and liberation.

As a thanks-offering they gave him seventy black dri, eight white and black tents and four thrones. After this they wandered in empty places applying themselves to practice, so that they had visions of Vajrabhairava, gained unlimited power became able to benefit many beings  and in the end attained the rainbow body.


Then Ralo went to Chudü. Countless lay people gathered and made offerings as vast as an ocean. He benefited beings through his being seen, heard, remembered and touched. He resolved conflicts by bringing people together and giving them gifts. There a mantrika honored by everyone, who was named Dorje Pal, in order to test Ralo sent a thunderbolt at him. Ralo took it up on the tip of a finger and sent it off in another direction. Dorje Pal was astonished and confessed to Ralo.  He offered to him a steed adorned by a saddle and five hundred loads of barley and asked for forgiveness.

Great Lama Ralo placed his head on Dorje Pal’s head and sang this song:


I respectfully bow down to Yerangpa

Who is the buddhas of the three times in human form.

Give your blessing that beings who have doubt

Will gain the path to liberation.


Do you know me or not?

If you do not know me

I am Dorje Drakpa.

On the outside, I’m a young Tibetan priest

On the inside, I’m Mañjuśrī

Secretly, I’m Vajrabhairava.

I’m someone who it is beneficial to have a connection with.

I have wisdom, nobility and excellence.

All those who test me

Are like people trying to measure space.

All those who practice elaborate sorcery against me

Are like people fighting fire with wood.

Do not have a wrong view, but pray to me.

You will accomplish great benefit in this and future lives.


Then his body went backwards and dissolved into a cliff and left the vivid imprint of his body.  At this time Dorje Pal recited:


As we are impure and have bad karma,

When a Buddha appears in human form

We examine him with aversion and attachment

And accumulate the obscuration of karma. We repent and confess.

From now on I shall be your follower

I pray that with compassion you guide me.


Dorje Pal placed his head under Ralo’s feet.  Ralo gave Dorje Pal the empowerment and teachings and guided him. He became a great siddha who could care for five hundred pupils. When he passed away, his body transformed into relics. It is famed how the place where there was the mark of Rachen’s body merging into the cliff, still has the imprint of his body.


Ralo went to Gyalgyi Tsibri. He taught the Dharma there to a vast gathering. He turned many people away from bad actions and brought them to benefits and happiness. He received countless offerings of material wealth, such as horses, dzos gold, turquoises and bags of rice. He accomplished a vast benefit for beings through giving the monastic ordinations, empowerments and teachings.


At that time, there was a chieftain named Gyal-lé who invited him and made an excellent offering of tea.  He made about many, about ten thousand, offerings to Ralo of clothes, adornments, precious materials, and so on.

Gyal-lé said, “First, I was a fully ordained monk and received Dharma teachings from many lamas. But afterwards, as a result of my bad karma, I was not able to remain in the Dharma. I was involved in many battles over a woman; I killed many men and horses. Because I wanted to become the chieftain I kidnapped and beat many people. Because I have committed every kind of bad action hell can be my only destination. So lama, you must help me.” And he wept profusely.

The lama said, “You don’t need to weep; I have the instructions called ‘the profound path of Vajrabharaiva which can forcefully bring those with great bad karma to buddhahood, and I will give this to you.”

When Ralo gave Gyal-lé the empowerment and teachings,  everyone saw the entire region being flooded with golden light, from within which appeared many male and female deities who made a variety of offerings.

In the evening when Ralo had finished giving the empowerment and instructions, he said, “I have given you profound teachings so practice them! Even if you have committed the five immeasurably bad actions, this practice will purify you of them.” Then he sang this song:


Oh! All the appreances and beings of saṃsāra and nirvāṇa

In truth have no real existence.

But from the development of the latencies of dualism

All kinds of perceptions arise in a state of delusion.


They are just the mind of the one who is deluded,

And the mind is empty, with nothing that can be identified,

The nature of emptiness is luminosity

The luminosity is the dharmakāya.


The nature of the dharmakāya is birthless and ceaseless.

As there is no creation, there is no good or bad karma.

The nature of bad karma is empty

How can emptiness harm emptiness?


In the state of delusion, karma is infallible.

But there is nothing that cannot be purified by

The meditation of the deity of the development stage,

And the repetition and recitation of the profound mantrayāna.


There are many levels of purification of bad karma,

But if you apply yourself to the practice

Of the profound path of Vajrabhairava,

That is the most profound purification of bad karma.


If you wonder why that is, in order to purify bad karma

One needs the wisdom of the realization of selflessness,

For that is the embodiment of the wisdom

Of all the buddhas.


Gyal-lé meditated one-pointedly and realized that bad karma has no true existence and directly perceived the meaning of the true nature. He had a vision of Vajabhairava. He also ripened and liberated all his wives and children, and when he died his bones became four conches with clockwise spirals and countless pearl-like relics.


Ralo went next to Shelkar, where he trained many thousands of people in the Dharma, and gave the lay-vows to many deities and spirits.

He received many thousand-fold offerings of bags of molasses, rice, fruit, and so on, and cotton and medicines.


Without any gap, wherever he had been, from Dingma to Shelkar, disease ceased, there were excellent harvests, rainbows, rains of flowers and the local deities of each area paid him honor.

All the offerings he received he used, as before to honor the sanghas of that particular area, restore ruined monasteries, make offerings to lamas of every tradition, make representations of the buddha’s body speech and mind, give charity to many beggars, bring an end to conflicts, and so on.


In the upper reaches of that area, he stayed in solitude for five months. There he had many visions, such as the thirty-five buddhas radiating light in the sky, the Great Mother Prajñāparāmita the size of a mountain and the emanation of many buddhas of every kind of size as numerous as dust motes in a sunbeam.


In that place, a nun named Könchok Gyen made a one million, six hundred thousand offering and requested the teachings. Ralo knew that she was a worthy recipient and gave her the empowerment and teachings. He airs entered the central channel and she experienced continuous luminosity, and attained the supreme accomplishment, and went on to benefit many beings. When she passed away there was a rainbow on her body for seven days.


Ralo also ripened and liberated about three hundred male and female practitioners.


Ralo went to Yalung, Jashong, and other places, where he benefited countless beings and all the humans and non-humans gave him vast offerings and service.

Two spiritual teachers named Jongshangpa and Gendun Drak offered him six ounces of gold and requested the empowerment and teaching. When they received these they saw Ralo as actually being Manjuśrī, and saw a white Āḥ radiating light in his heart, and at that very moment they entered a perfect state of śamatha. When they awoke from that, they realized the meaning of the true nature just as it is, beyond conceptual elaboration. They had visions of many deities and each one became a siddha with unlimited power.


Then he went to Draulung and benefited beings there for a long time. His flesh shone with bright light and pointing his finger he repelled, and manifested miracles, such as squeezing rock and boulders as if they were clay.


When he gave empowerment and teachings to about five hundred worthy pupils, such as Amé Minyak, a rainbow came from the mouth of the vase. And there were many marvels, such as the deities in the paintings laughing and smiling.

Amé Minyak directly saw all the essential meanings and perfected all the qualities of the paths and bhumis. Everyone else had the continuous arising of the experiences of bliss, clarity and non-thought. As a thanks offering, Amé Minyak sold all his houses and fields and at the last of three turnings of the Dharma Wheel offered two red turquoises called ‘heap of lotuses’ and ‘fiery shining light’, which were valued at sixty ounces of gold. Subsequently, he accomplished a vast benefit for beings. When he passed away, there was a clear image of Bhariava that naturally appeared on his skull.


Then Ralo went to Sakya where he made offerings to Könchok Gyalpo Khön and others. When he went to see the images there, the people behaved disrespectfully towards him. Ralo entered the ‘summoning meditation’ and all the deities followed him out. All the Sakyapas were shocked but could do nothing about it.  Then Lama Rachen said to the deities, “Now, stay!” and they returned to their places as they were before, to everyone’s amazement. All those who had been disrespectful to Ralo asked him for his forgiveness. They honored and served him properly and everyone was in accord that he should be honored.

At that time, he had a vision that Gurgön49 and his retinue also bowed down to him with respect and promised to accomplish his activities.

Sa Lotsawa invited Ralo and he started a great turning of the Dharma wheel, giving many Sutra and Tantra teachings to all the lay people of that region. Many people took vows, such as complete monastic ordination, complete lay vows and fasting vows. Countless people vowed to confess their bad actions, ransom animals and practice good actions.  Ralo also received countless offerings, such as gold, silver, silk clothing, flowers, copper vessels and volumes of texts.

Although the gathering and the entertainments were vast, there was not a single instance of quarreling or lack of food. Everyone agreed that there has never been a happier and auspicious year than that one.

Ralo gave the empowerment and teaching to Sa Lotsawa and another nine worthy people. At that time there were marvels: everyone saw the ground and air filled with ḍākinīs prostrating and circumambulating and the sand maṇḍala floating in the air, and one butterlamp lasted for thirteen days.

Sa Lotsawa attained the siddhi of Vajrabhairava and had unimpeded clairvoyance and miraculous powers. He subsequently was able to benefit numberless beings. All the others gained the full realization of stability and insight meditation. Subsequently, they eventually all became excellent siddhas.

As a thanks offering, they made countless offerings, such as sixteen volumes of new texts that had not lost that new smell, golden images and stupas.


Ralo was invited by the people of Chenlung and he went there. They made many hundred-fold offerings of butter, cheese, herbs, honey, molasses, and so on.

Ralo gave public teachings to a vast dark red crowd of people and all of them developed the wish for liberation and entered the Dharma. Many people gave up fighting and eating sinful food.

Ralo gave the Vajrabhairava empowerment and teachings to worthy pupils and about a hundred and sixty50 realized the inseparability of meditation and post-meditation.

When Ralo performed a peaceful fire-offering as this practice’s benefiting rite, everyone was amazed to see that from the fire in the hearth there arose a flower stem with a hundred branches, each of which had a hundred leaves and a hundred blossoms in-between each leaf. The stem was red, the roots were white, the branches yellow, the leaves green, the blossoms dark blue and the anthers orange. He placed the filling and pouring fire-offering spoons on a boulder creating a clear imprint of them.


Maben Chöbar, Tsur Lotsawa and Barekpa Töpagawa, who were pupils of the Indian Vajrapani, came to receive Dharma teaching from Ralo. When he gave them the empowerment and instructions, Tsur Lotsawa gained a realization that was like space and Maben Chöbar gained unimpeded miraculous powers. Barekpa was thinking, “This lama’s instructions on the generations stage of the deity are so very detailed, he has an attachment to complexity as solidly real,” and so he didn’t develop any qualities.

That evening, the three men were staying together in the same house and so they compared their experiences. As nothing had happened for Barekpa the other two said, “We have developed excellent experience and realization through receiving this lama’s instructions, but as nothing happened for you should ask to receive them again.”

When Barekpa did that, Rachen smiled and said, “You don’t have faith in me.”

Barekpa said, “No, I am not lacking in faith.”

Ra Lotsawa laughed and said, “I know exactly what you are thinking.”

Barekpa made many prostrations and offered a confession, so that Ra Lotsawa said, “The superior mantrayāna is distinctive because of its methods. In wisdom and emptiness there is no division into good and bad. There are many kinds of methods but there is none greater than the generation phase. It is the teaching of the inseparability of the basis, path and result.  Some say the meditation of the generation phase is inferior and the meditation of the completion stage is superior. However, both are the natural power of the mind so how can there be any superiority or inferiority? Seeing the non-dual as two and viewing one as superior and the other inferior: that is attachment to solidity.” Then he sang this song:


I pray from my heart with veneration

To venerable  guru Bharo.

Give your blessing to deluded beings

So that they may realize non-duality.


In the last of the five hundred year periods,

The time when only the outer image of the Dharma,

The meaning and view of the Buddha’s teachings

Will be incorrectly explained by minds with partial understanding.


The practice of the generation phase of the deity

Will be declared to be conceptual by the ignorant.

It is attachment to duality if you adopt and reject

The inseparability of clarity, knowing and emptiness.


In particular the special teaching of the mantrayāna

Is solely the generation stage of the deity;

It is the meditation of emptiness

And it is present throughout the vinaya and sutras.


The principal cause of our wandering in samsara

Throughout beginningless time until the present

Is solely the attachment to ordinary appearances.

The Buddha taught the generation stage in order to purify that.



The teaching that the generations stage is inferior,

Which is found in Dzogchen, Mahamudra, the dohas, and elsewhere,

Is for the purpose of negating the attachment

Of beings who have the view of eternalism.


Otherwise, the inseparability of the generation and completion stages,

When meditating on the deity meditation,

Is that the clear appearance is the generation phase

And the empty nature is the completion stage.


Their non-duality is the union.

There is no adoption or rejection, division into good or bad.


All appearances of form are the union of emptiness and appearance, the Body.

They have no nature of their own, they are like rainbows.

Through the qualities of meditating in that way,

Physical obscurations are purified and the nirmanakaya is attained.


All sounds are the union of emptiness and sound, the Speech.

There is nothing to be identified, they are like echoes.

Through the qualities of meditating in that way,

Vocal obscurations are purified and the sambhogakaya is attained.


All memories and thoughts are the union of emptiness and knowing, the Mind.

Without attachment, self-liberating, like a snake in a knot.

Through the qualities of meditating in that way,

Mental obscurations are purified and the dharmakaya is attained.


Everything is non-dual,

Self-arising, self-appearing, like mist.

Through the qualities of meditating in that way,

The svabhavakaya, beyond the intellect, is attained.


In brief, the generation stage has great qualities.

Everything that you wish for comes from it.

Even attachment to ordinary appearances and belief in solidity

Are purified by meditation on the generation stage.


Even the peaceful, increasing controlling and wrathful activities

Are accomplished through meditation on the generation stage.

Even an immeasurable benefit of beings

Arises through meditation on the generation stage.


Without any physical or vocal difficulty being needed

Everything will be accomplished through the meditative state.

Ease of practice, great benefits, skilful methods,

Are the special qualities of the mantrayana.


Barekpa was filled with faith and, saddened, asked for  forgiveness for his earlier lack of faith. From then on Barekpa single-pointedly practiced whatever instruction the lama gave. He had a vision of Vajrabhairava and directly perceived the true nature of all phenomena. He subsequently accomplished a vast benefit for many beings and in the end departed to the pure realms.


Ra Lotsawa went to Nyingri, where he taught the Dharma to many people, high and low, who abandoned bad actions; many people took daily vows and monastic ordinations.

Ralo gave the empowerment and teachings of the profound path of Vajrabhairava to Nyingriwa Könchok Ö and three hundred other mantrikas. They all developed excellent experiences and realization. As a thanks offering, he was given countless offerings such as, seventeen sutra collections written in gold, many offering implements, such as tassels, canopies, parasols and cymbals, and such offerings, as butter, barley and wool.

When Ralo was teaching the liberating instructions, he said, “I am going to give you a show, watch this!” and he performed miracles. Through his meditation he made the corpse of a dead deer come to him; he poured water into clay pots and it changed into beer; he blessed many empty bags that filled  with tsampa. With these he held a ganachakra and thought many people consumed this for fifteen days, it was still not used up.


Ralo went to Lhatse. At the Kharo pass seven wolves appeared. Ralo performed the transference of consciousness and they died right there, with rainbow lights appearing on their bodies. It is said that they were subsequently they were born as humans in Ngari and became excellent spiritual teachers.

Further on the way, the local deities of the land invited him to their abode. They offered him wealth such as does not exist in the human world and requested the bodhisattva vow. Ralo gave them the empowerment and teachings, ripening and liberating them.

Ralo’s pupils were amazed to see him dissolve into a cliff. He returned after three days. They asked him, “What were you doing?” and he replied, “I was teaching non-humans.”

At the rquest of the lay and ordained people of Lhatse he started a great turning of the Dharma-wheel and established everyone in the practice of the ten good actions. They stopped their practice of bad actions. Also, thousands of people took moastic ordination. In particular, through receiving the empowerment and instructions, about seven hundred pupils had visions of the yidam deity and become siddhas who have realized the lack of reality in all appearances.­­­­ For three months there were continuous offerings of thousands of merchandise articles. Ralo used all of offerings purely for virtuous ends.


Ralo was invited by the people of Langlung and they gave him a great welcome. A great assembly gathered, who dedicated themselves to the bodhicitta, good actions and the training, so that there was an immeasurable benefit for beings.

Ralo gave the empowerment and teachings of Vajrabhairava to over five hundred worthy pupils and all of them developed true experience and realization within themselves. Ralo received countless services and offerings.

In this place, Ralo had a vision of Maitreyanātha and the seven Bhaishajya Gurus. Glorious Ekajati and her retinue offered the essence of their lives to him and made the commitment to be the guardian of his teaching. The protector Bangmar and his followers respectfully bowed to him.


At that time, a great army from upper Hor assembled were approaching. All the monks and mantrikas of Ü and Tsang practiced great beneficial rites, but failed to repel them.

Lama Ralo practiced ‘the repulsion of the sixty-four tormas’. There were terrifying sights, such as the ‘session torma’ boiling, the tormas bursting into flames; the smoke of burning human fat rising from an empty censer, and songs were heard though there was no one there. On the day when the tormas were hurled, the tormas short off into the sky like shooting stars and dissolved into a boulder that was next to the army of the enemy, who were at the shore of Lake Mansarovar, leaving a clear imprint of the torma on the boulder. The entire army became paralyzed and fainted, so that the fighting naturally ceased. Everyone in Ü, Tsang and Ngari were astonished. Many people came individually to make thanks offerings to Ralo. In particular, Lhatsun Ngönmo greatly honored Ralo. He said, “Thank you for being victorious with little difficulty in this great conflict.”

Ralo replied, “What is amazing about this? I’ve been victorious in two conflicts that were greater than this.”

“What were they?” asked Lhatsun Ngönmo.

In reply, Ralo sang this song:


I bow down to venerable Bharo

And all my other gurus.

I Dorje Drakpa, the young Tibetan monk,

Have been victorious many times in great conflicts

Through the might of my practice.


How was I victorious? I shall tell you.

In the beginning, Wisdom and Ignorance were two men

Who enjoyed themselves equally

On the ground of the fundament.


The man named Ignorance became envious

And built the fortress of the illusory body.

He assembled an army of eighty four thousand soldiers

Led by three generals,

And set about slaying the young man named Wisdom.


The young boy, trough true mindfulness created internal division

And then he fled through the secret doorway

He gathered the eighty thousand Dharma teachings as his helpers.

He built the fortress of unwavering mental stability

On the ground of pure conduct.


He supplied the provisions of generosity free from attachment

He mounted the horse of great diligence

He put perfectly dressed himself in the armor of patience

He sharpened the weapons of wisdom

And went into battle against the defilements.


The man who is the spontaneous liberation of concepts

Applied with non-duality the arrow notch

Of the arrow of non-clinging to the bow of non-attachment.

In a state of union he completely drew back the bowstring

He struck the heart of desire and attachment,

Who died completely in the state of bliss and emptiness.


The man who is the natural abandonment of clinging,

Holds a spear of love with a blade of compassion

Fastened by a ring of equality

And with a banner of joy attached to it.

He pierced the stomach of self-fixation and anger

Who died completely in the expanse of clarity and emptiness.


The man who is the self-arisen knowing,

Has a sword of wisdom within a scabbard of method

On which was poured the sharpening water of self-illuminating knowing

That severed the jugular of stupidity and ignorance

Who died completely in the expanse of non-thought.


The army of eighty thousand Dharma teachings

Defeated the army of eighty thousand defilements.


The man who has full knowledge of methods

Uses the fire of self-knowing wisdom to burn

The fortress of material aggregation of the body

Which is purified into a mass of light, the great rainbow body.

The little infant of knowledge was victorious in battle.

That was the first battle I fought.


The sun and moon men

Put the avadhuti nanny into prison.

She was separated from her children: the white and red energies

They stole her wealth: the great luminosity

She was put into the chains of dualistic thoughts

She was thrown into the pit of suffering.


The circle of empty and clear deities

And the one who holds the vase discussed what to do.

They called on the vajra repetition for help

They slew the sun and moon men

And shattered the chains of dualistic thought.

They freed the avadhuti nanny

From the dungeon pit of suffering

She was reunited with her red and white energy children

And she was victorious in the wealth of luminosity, as before.

That was the second battle I fought.


Finally, in the Himalayan land of Tibet,

In the lands where the Dharma was spread,

There was trouble from the malevolent armies of Hor and others

And no one had the power to repel them.

I, Dorje Drakpa,

Meditated on the yidam deity


AND with motivation and action of overwhelming compassion

I hurled the wrathful torma weapon

The torma actually flew off into the sky

And in an instant it reached Kailash

And sank into a solid rock without resistance

The upper Hor army was paralyzed and fainted.

Not wishing to fight they returned to their homeland.

That is how I fought my last battle.


In brief if the countless Dharma practitioners

Who have subsequently come to me

Wish to be able to do what I have done,

Then they must dedicate themselves to practice.


On hearing this, Lhatsun Ngönmo felt even deeper faith in Ralo than before. He prostrated to him numberless times and asked to be his pupil. Lama Ralo seeing him to be a worthy recipient , gave him the empowerment and teachings. During this, Lhatsun Ngönmo directly realized the non-dual profound luminosity, gained unlimited miraculous abilities and power and he had a direct vision of the Vjarabhairava mandala.

As a thanks-offering, he invited the lama who turned the wheel of the Dharma three times. Then he made seven great offerings of tens of thousands of articles, such as over a hundred images, such as gold statues and silver statues, two hundred texts with blue pages, a thousand with white pages, five thousand ounces of gold, thirty thousand rolls of silk and brocade, and so on.

Subsequently, in accordance with the prophecy of the guru he established the Tsurlha Rigön monastery and lived there. There he obtained many treasures of Dharma and wealth, had about eight hundred pupils that he ripened and liberated and finally he departed to the celestial realms.

At this time, great Lama Ra’s fame had spread in every direction for having easily repelled the invading armies. As a result he had more prosperity and pupils than ever before.


Ralo went to Bodong, where Mazorma and her retinue, holding victory banners and flags of brocade came to welcome him. All the people of the land bowed down to him with veneration. The offerings of wealth and horses and so on that he was given seemed to cover the land. He gave public teachings and countless people vowed to practice good actions and confessed their bad actions. There were also about seven hundred pupils who attained complete realization through receiving the empowerment and instructions.

In this place, Shang Lotsawa came to challenge Ralo’s powers. He stabbed the Tsangpo River with his kīla and caused the river to reverse. Lama Ralo defeated him by throwing threw a torma at the river which dried it up into a little pool.

Shang Lotsawa sent down a thunderbolt, but Ralo covered himself with his robes. Shang Lotsawa created a zombie and ordered it to attack Ralo, but when Ralo pointed his finger at it, the zombie fell unconscious.

Shang Lotsawa was astonished, but Ralo said, “That’s not all I can do,” and sliced open his own body with a knife to reveal that the inside of his body was filled with lotuses on the anthers of each of which there was a distinct world, within each of which there were buddhas and bodhisattvas each with their own individual colors and insignias, who were performing miracles. From them came the continuous sound of the Dharma being taught. Many divine males and females were dancing and singing and playing various instruments; every direction and intermediate direction was filled with the five light-rays of the rainbow, naturally bright, vivid, shining and glowing. It was a sight no one could tire of looking at.

Ralo sang:


The unequalled kind guru

My yidam since past lives

Always remain inseparable on my head

And look with compassion upon your devoted child.


I, Dorje Drakpa, the young monk of Tibet,

Have this kind of miraculous power

Through the power of single-minded practice

Of the profound path of Vajrabhairava.


None of the siddhas in the past

Have shown such signs of accomplishment.

I, the young monk of Ra,

Have every world and being within my body.


These are omens for all the qualities

Of meditation, the five paths and ten bhumis.

These are not ordinary powers,

They are the full accomplishment of realization.


If you have devotion, you will attain complete buddhahood.

If you have a wrong view, you will fall into the hells.

These are signs of accomplishment that have never been known of before.

If you want to watch a show, this is the how you should watch!


Shang Lotsawa had a spontaneous change of mind, and prostrated himself at full length, as if falling into a faint, and recited these words:


I confess and repent, the through ignorance and a mistaken view

Concerning the beneficial connection with a supreme being,

With the buddhas of the three times in human form,

I came to compete with you.

I ask for the blessing that I may be like you

From now on, throughout all my lives.


In repentance, he offered a hundred horses, a hundred dzo, a hundred rolls of cloth and a hundred loads of grain.

Lama Ralo saw that he was a worthy recipient, gave im the empowerment and teachings and he attained their accomplishment, his previous realization developing higher and attaining the meditative states that overpower and exhaust.51

Subsequently, through teaching his own pupils, many of them became siddhas, such as the hundred great meditators. He also translated some of the teachings on Yamāntaka, Mukhashat and Vajrabhairava written by The Nepalese Mahākarūnika and Amoghavajra. He greatly benefited beings and in the end, when, when he passed away, his entire body transformed into a heap of the five kinds of ringsel relics and many naturally formed deity images appeared on the bones.


Lama Rachen and his pupils went to visit the Drompa Gyang Temple. The deities Upasaka Norbu Zangpo and Namdru Remati came to welcome him. Ralo made countless offerings, such as butter lamps from two hundred loads of butter, an ounce of gold for the statues’ faces, cloth, canopies, tassels and parasols. He had many relief images and texts written in silver and gold made. He had gold mined from Drak Washul, establishing a monthly hundred-fold offering. He founded many retreats in the vicinity. When he consecrated them, there was a rain of five kinds of flowers that obscured the sun. Various songs and music came from the midst of rainbow light that had formed like a mist. All the paintings and statues spoke. Many of the barley grains [thrown in the consecration] penetrated into a boulder.


Ralo went to Yönpo Lung, where he offered butter-lamps, earrings, clothing and so on. He held a hundred sacred feasts and everyone saw the sacred feast tormas and foods melt into amrita of five different colors.

There he had a vision of many of the Māyājvala (“Net of Illusion”) deities. He bound Gyangma and many other local deities to oaths. All the local rulers and leaders supplicated him so that he turned a vast wheel of the Dharma to aan assembly of thousands of people.

At that time people had all kinds of perception, some seeing him as Śakyamuni Buddha, some as Mañjuśrī, some as Avalokiteśvara, and so on. Everyone was overwhelmed with faith and gave him thousands of offerings such as gold, turquoises, saddles and harnesses, woolen cloth, honey and molasses. Countless people took vows not to kill, one-day vows, and refuge vows. Also twenty thousand people too novice and complete ordination vows. A thousand became devoted to practice.

When Ralo gave the empowerment and instructions for Vajrabhairava and the Sky-faced Varahī, there was the sound of many hand-drums in the sky. The practice substances multiplied threefold and there was a rain of amrita. Three hundred pupils gained divine sight and clairvoyance.


Ralo was invited to Shab and so he went there. Everyone, high and low, came to welcome him. He was served with tea and given countless offerings, such as gold, turquoises, loads of rice, molasses, fruit, herbs and cotton, and rolls of brocade and felt. Everyone was amazed that even though the valley was too small for the gathering of locals and visitors, there was not a single incident of quarreling or lack of food. Because he taught the Dharma, there were rainbows and a rain of flowers for a week. Everyone saw countless dakinis gather and honor him in various ways. There wasn’t a single person who did not take the vow to ransom and free animals and observe the new moon, full moon and eight lunar day. Also, about two thousand people took full monastic ordination. When he gave the empowerment and instructions, about thousand and eighty people became pupils with unrivaled power and realization. Whatever offerings he received, none were left unused but they were all used solely for such purposes as a great distribution to all the monasteries, great and small, throughout Ü, Tsang and Ngari; to offer lights in all sacred places; to make offerings to all lamas of whatever tradition; and for beggars, saving the lives of animals, and ending conflicts.

At that time he had a vision of Lady Shitatapatra, with a thousand heads, a thousand arms, a thousand legs and a hundred thousand million eyes, encircled by a retinue of many vidyās and mudrās, and also a vision of Āryā Maricī, golden, in a chariot drawn by pigs, and radiating countless light-rays.

He knew that this was an omen of invulnerability.


The one day he went up the side of an eastern mountain for a rest. He said that in the future an emanation of Ārya Avalokita would build a monastery there by the name of Tashi and create a great benefit for beings.

In the afternoon black clouds arouse and there was fierce thunder, lightning and hail and there were many unpleasant sounds. Ralo looked up into the sky and saw a huge and terrifying Vishnu Rahula creating this manifestation, He had nine heads and a crow’s head as a tenth. He was the color of smoke. The lower half of his body was in the form of a serpent’s coils. He held an iron bow and arrow in his hands. His entire head and body were covered in eyes. Lightning forked from his mouth. A retinue comprised of the four animal headed goddesses, the deities of the eight great planets, and the deities of the twenty-eight lunar asterisms accompanied him,

His mind fiercely aroused, Ralo entered the samādhi of Vajrabhairava and stared at Vishnu. The black clouds and hail vanished and Vishnu and his entourage fell from the sky onto the earth. His bow and arrow were broken and his poisonous vapor had disappeared. Ralo said to him, “If you do not obey my command now, I will slay you.” Vishnu was terrified and promised that he would obey Ralo’s commands and in particular would henceforth aid all the holders of Ralo’s lineage.

Then Vishnu transformed into a white child adorned in jewels, holding a crystal staff. All his followers also transformed into divine boys and girls. In that form they prostrated many times to Lama Ralo and circumambulated him many times. Then they disappeared as rainbows do.


Ralo was invited by the people of Narthang. They performed a great welcome and entertainment and there were countless thousandfold offerings of flowers, copper pots, horse gear, gold, turquoise, volumes of the Buddha’s teaching, and so on.  He gave extensive Dharma teachings and all the people were brought onto the path of the ten good actions. The committing of serious bad actions ceased.

There one of Ra’s horses died and there were rainbows on the body, a rain of lowers and all its flesh and bones transformed into pearli-like relics. Everyone was astonished and his renown and the offerings he received increased even further,


Ralo used all these things solely for the following purposes:  He had made a golden statue with a throne of Śakyamuni accompanied by the sixteen Arhants and the Maharajas. He had many collections of the Buddha’s teachings written out in extensive, medium and short versions. He made seven great distribution to all the ordained and lay people of that area. He freed all those who were imprisoned. He made a great distribution of medicine to the sick.


AT that time a mantrika named Shangtsang came to meet him. He said, “The lama should show a sign of his accomplishment,” and so Ralo stared at a peach tree. Its fruit fell to the ground and the teacher and pupils all enjoyed eating them. Then the peach stones were collected and he performed a reverse stare upon them. They transformed into peaches larger and better than they were previously and reattached themselves to the tree.

Shangtsang was astonished and wondered, “What is this? Is this a dream? Is it real? Is it an illusion?” But it couldn’t be an illusion as he was still full from the peaches and yet the peaches were on the tree exactly as they were before. He was amazed and asked, “What have you done to have such a sign of accomplishment as this?”

Ralo replied, “It has come from doing mantra and meditation.”

Shangtsang said, “But I’ve practiced a lot of mantra repetition and meditation but I haven’t gained such miraculous power as this.”

Great Lama Ra said, “That is because you did not understand these vital points,” and sang this song to him:


Well then, wise young mantrika,

Listen, as I will tell you three things from my heart.


If you wish to have wondrous signs of attainment,

You need to fully accomplish mantra-meditation.

Do you know the orally transmitted practice instructions

In order to fully accomplish mantra-meditation?


If you wish to know faults, qualities and the path,

You need to be guided by a lama.

Do you have the trust and faith

In order to be guided by a lama?


If you wish to practice alone

You need to know what are obstacles and errors.

Have you eliminated doubts through hearing teachings

In order to know what are obstacles and errors?


If you wish to refute the criticisms of others,

You need to be free of doubt about the meaning,

Do you have particular knowledge through contemplation

In order to be free of doubt about the meaning?


If you wish to benefit beings impartially,

You need to know how the pupils think.

Do you have the experience of meditation

In order to know how the pupils think?


If you wish to quickly become accomplished

You need undistracted application to the Dharma.

Do you have the awareness that death may come at any time

In order to have undistracted application to the Dharma?


Shangtsang felt deep faith and invited Ralo to his home. He offered Ralo mnay sets of ten thousand offerings, preceded by three brand new sets of volumes of the  hundred thousand verse Perfection of Wisdom Sutra and made a request for empowerment and instructions. Ralo happily took Shangtsang as his pupil. Shangtsang destroyed the abode of dualistic delusion and the wisdom that understands the equality of all phenomena arose within him. He subsequently benefited beings greatly and passed away in a rainbow body.


Ralo also gave ripening empowerments and liberating instructions to one thousand and two hundred worthy pupils. Whatever he received he gave to ‘the temple of great enlightenment’ providing clothing and gilding for the statues,  and making ast offerings such as lights.


Ralo then went to Tropu, Sinpori, Töpu and Chagöshong. The people in each of these areas gave him inconceivable welcome and service. There were great ten thousand-fold offerings of horses and dzo, gold and turquoise, golden statues, silver statues and so on. He taught the Dharma and ripened many beings for the path to enlightenment. He made all the monks apply themselves to the monastic conduct. He made all the mantrikas apply themselves to the generation and completion practices. He had everyone take the one-day vows. He resolved conflicts through arranging meetings and making gifts. He freed all who were imprisoned. He created a limitless benefit for beings.


In Tropu he had a vision of the nine-deity mandala of Ushnishavijaya. Flesh shone brightly which he stopped with a threatening gesture.


In Sinpori he had a vision of the many deities of Vajrachaturpitha and saw the realm of Vajra Akshobhya. He subjugated many bonpos with his miraculous powers.


When Ralo was staying in Töphu, someone called Lhatse Kharakpa served him poison. Ralo knowingly consumed it and his body became even more majestic than before. “Bring me more!” Ralo asked him. Lhatse Karagpa was astonished and confessed. Ralo taught him and he became a good practitioner. In thanks he made countless offerings to Ralo, which included three great sutras, a hundred ounces of gold, fifty turquoises, and three thousand rolls of silk. When he died, he first had a brief experience of being in hell but then remembered his guru’s teachings and became freed from there, and recognized the bardo, so that there were many amazing omens.


In Chagöshong, he entered a meditation retreat, where he had a vision of the realm of Buddha Nageshvararaja and the volumes of his teachings stacked as high as a cliff face. Eight goddesses offered him the eight miraculous accomplishments. In the retreat, where he leaned his back against the rock, he left a clear imprint.


In these places he bestowed the empowerments and teachings of Yamāri, [Sky]-faced Vāṛāhī and Vajrabhairava, so that many pupils attained untramelled clairvoyance and miraculous powers and stable meditation the true nature: there were one thousand and five hundred in Tropu, eight hundred in Sinpori, four hundred in Töphu and a hundred and seventy three in Chagöshong.

At that time, a scholar of philosophy named Tönpa Jangré came to debate with Ralo, but he was not in his room, so Tönpa Jangré came outside and asked where Ralo was. Nyené Gomgyal answered, “ The lama’s inside. Didn’t you see him?” So Jangré went back inside and saw, where the lama should be a great glistening blue lake. In its centre there grew a lotus on top of which was a crystal palace with eight doors and filled inside and outside with the light of the five colours of the rainbow. In the center of the palace was venerable Man∆juśrī, the colour of pure gold. His right hand, in the gesture of the supreme gift, was at his heart holding a blue lotus by its stem. His left hand was leaning on his seat, while his legs were in the posture of ease. He was handsome and impressive, wearing clothes of silk and adorned in precious jewellery, and he was shining with countless rays of light. Upon the blue lotus there rested as emblems a text and a sword.  From him there fell a rain of Arapatsnadhi mantras. All around the shore fo the lake there were offering goddesses dancing,

Tönpa Jangré felt both fear and joy simultaneously. He made a prostration and was about to leave when all of this vanished by transforming into the form of Lama Rachen. While Jangré was filled with great wonder, Ralo sang to him:


I pay homage to the gurus,

Such as unequalled Śri Dīpaṃkara

And Manjadvipa.

Who turned the thoughts of beings to the Dharma.


Listen to me, scholar with questions and thoughts!

You, who are skilled in words and concepts,

Have a very marvelous breadth of learning.

Have you practiced its meaning?


If your being is not blended with the Dharma,

What is the use of hearing it over and over again?

If you keep on following after concepts and words,

You will be in danger of losing the great meaning.


You, who hold to a philosophic tradition,

Are in danger of abandoning the Dharma and accumulating bad karma.

Through knowing how to describe meaningless subjects,

You are in danger of losing pure perception and devotion.


Through the pride of belittling your opponents

You are in danger of falling into the crevasse of the lower existences.

Your high esteem of your artificial knowledge, your intellectual knowledge,

Puts you in danger of having all your hopes for a result destroyed.


Tönpa Jangré felt deep faith and uncontrollably burst into tears. He prostrated to Ralo and said, “Precious Lama, I have studied the pitakas a great deal, but that Dharma remains nothing but something I know, a mental object and has not benefited me within in the least. Because of my wrong views, attachment and aversions, I have accumulated even more bad karma. Now, you, Lama, are my only hope, I beg you to have compassion for me and give me a teaching that contains the quintessence of practice.

Ralo sang him this song:


Well then, scholar with questions and thoughts,

Who holds himself in high esteem, listen to me!


Do you practice the Dharma from your heart or not?

If you wish to practice the Dharma from your heart,

Then without wrong views and holding yourself in high esteem,

You should train in pure perception and devotion.


Without following terminology and words

Blend the Dharma with your being.

Without separating the teachings of the philosophical traditions,

Avoid sectarianism within the Dharma.


Think again and again of the sufferings of samsara

And cast this life away from your mind

The bodhichitta is the root of the Dharma:

Meditate on love and compassion.


Have little attachment to the reality

Of your thoughts of happiness and suffering.

Continually maintain appearances and sounds

As having the nature of the deities and mantras.


Rest in the uncontrived mindfulness

Of the unidentifiable nature of the mind.

If you practice in that way,

You will certainly accomplish the ultimate goal.


He gave Tönpa Jangré the empowerments and instructions and accepted him as his pupil, so that he became free of the eight worldly concerns and became an excellent siddha in whom arose the naked experience of clarity and emptiness. Subsequently he went to Kham, where he accomplished a vast benefit for beings and finally he departed as a body of light.

As a thanks offerings Tönpa Jangré repeated three times a great offering of two copies of the Twenty-thousand Verse Perfection of Wisdom written in gold; five ounces of gold; two hundred and fifty ounces of silver; twenty excellent horses; and about a hundred sheep and lambs.

Lama Ralo used these things to ransom and free about five hundred animals. And saved many criminals from punishment. He held a great feast for all the lay people in that area and made countless offerings, such as lights, kattas, and hundred set of ganachakras to all the temples and retreats. He also made offerings to many lamas, high and low, with no sectarian bias.


He was invited by the people of three regions: Gowo, Charotso and Mutömé. When he went to those places, the welcome, tea offering and service he received was much greater than even before.

The day he arrived in Gowo, there came a great earthquake that made all the mountains shudder, and all the large houses were in danger of collapse. Ralo stuck his riding crop into the ground and said, “Now, stay! Stay!” and immediately  the earthquake stopped. Everyone there were amazed. Countless people confessed their bad actions and vowed to do good. There were also great numbers who took the full vows of monastic ordination. Just those who dedicated themselves to practice numbered about a thousand and twenty. When Ralo gave them empowerments and instructions, all the maintainers of discipline actually saw, appearing in their own individual forms, the seventy-five ‘glorious protectors of purity’, which include the four Mahārājas, the ten guardians of the directions, the eight great devas, the eight great nāgas, the eight great [deities of the] planets, and the twenty-eight [deities] of the twenty-eight lunar mansions and the nine bharavas.52 Rainbows and a rain of flowers came down onto the sand mandala. Even though the mandala was kept for three months, it stayed whole and none of the sand was removed. The realization of the inseparable awareness and space arose without impediment in all the pupils and they attained the supreme accomplishment. There were many sets of ten thousands of offerings: great gifts of much gold, silver, copper and iron, and many horses and cattle such as dzo and yak, with the additional lesser gifts of silk, cotton butter and cheese.

Ralo used all of these solely to create representations, end conflicts, and for ganachakras and offerings.


When Ralo was staying in Chak[rotso], a comet appeared in the sky. The lama threw blessed mustard seed at it, and everyone saw it break up into a hundred pieces.

At that time [the deity] Tsangpa Dungtöchen performed many boundary protecting acts against the guru but was unable to destroy him. Tsangpa, wishing to enter inside Ralo and harm him, he took on the form of a fly and landed on his food. The lama, in the meditation of Vajrabhairava, blew out air from his nose, which carried off Tsangpa and his followers out beyond the iron mountains that ring the world. Whatever miraculous powers Tsangpa tried, he was unable to come back into the world again. Therefore he prayed to the Lama and repented his actions. A ray of light shone from between the lama’s eyebrows, which brought Tsangpa back to his own abode. Tsangpa and his followers offered the essence of their lives to Ralo and bowed down at his feet.

Many of the eight classes of non-humans made magical attacks and Ralo destroyed them.

As before, there came to him material wealth and a gathering of pupils. He gave many empowerments with instructions, bodhisattva vows, reading transmissions, practice instructions and so on to people who all became siddhas, whose inner air had entered the central channel and experienced luminosity continuously day and night. He gave the vows of full ordination to many. He had many statues made and scriptures written out.

When he was consecrating a temple, there were indescribable marvels such as the statues and scriptures spoke and moving, music coming from the instruments and the conches sounding by themselves.


In Charotso, Ralo gave empowerments and instructions to about two thousand pupils, all of whom developed excellent meditation, had visions of the deities and gained unlimited powers.

Ralo received countless offerings of silver, gold, cloth and silk.

At that time, in that place, there was a scholastic monastery who became envious of him. The older geshes discussed amongst themselves, saying, “If we do not expel this wicked Ra Lotsawa from our land, now of us will have any fruitful activity. One of us who is skilled in logic should go to him and repudiate him.” Amongst them there was a geshe named Ro Ngonpo, who had memorized eighty large volumes. He was excellent in debate and had sharp intelligence, who had the renown of being a scholar. He was sent to debate with Ralo.

Lama Rachen repeated a mantra over some earth and sprinkled it over the geshe, who transformed into a donkey and was unable to change himself back. His family with strong repentance begged Ralo to change him back, and to everyone’s amazement the geshe became human again.

Geshe Ro Ngonpo gave him excellent offerings, beginning with a hundred and eight ounces of gold. He prayed for forgiveness for having debated with him and requested teachings. Ra Lotsawa gave him the empowerment and instructions of the profound path of Vajrabhairava, and all his previous Dharma seemed to be just husks and chaff and that all meaning was purely non-conceptual. He gained many abilities and miraculous powers. Subsequently he established Lhalung monastery in western Tsang. He greatly benefited humans and non-human, and in the end attained the siddhi of disappearance.

When the monastery in Charotso heard what had happened to Geshe Ro Ngonpo, they had even less faith than before in Ra Lotsawa. Some scholars prepared a militia. Lama Ralo, knowing this, entered the water meditation, and there came a sudden great flood and all their fields and buildings were destroyed and swept away. He performed the miracle of all the planted trees going in a green mass in the middle of the river. Everyone was terrified and fell at his feet. They begged for forgiveness for their wicked actions and became his followers and pupils.

The lama used his hands and rebuilt the temple and its images and added an excellent assembly hall for the sangha. He established the teaching of the tantras and the pitakas. He established the entire sangha in the external practice of of the vinaya combined with the inner practice of the generation and completion phases so that there was a continuous appearance of siddhas from amongst them.

Then in upper, middle and lower Mu, everyone came to see him and he greatly benefited beings. He gave countless people the day-vows and the lay-person’s vows. He gave the gift of life to many humans and animals through the white sea of the Dharma. To those who desired liberation he gave the novice and full ordination training. He gave empowerments and instructions so that there were about six thousand and three hundred pupils who had unrivaled realization.

For six months there were continuous ten-thousand sets of offerings made and there was the marvel that though a vast crowd had assembled there was no fighting or quarreling.

Whatever offerings he received, not one was misused, but they were employed for offerings to the images and gifts to all the monks and mantrikas of each area, and he accomplished great acts of charity fulfilling the individual needs of all the people.


Then Lama Ra Lotsawa went to Nyakpu, Doklhö, Nakgyal and Nakpuk.


When he was staying in Nyakpu, he came to the edge of a high precipice. He put on the crown of the five Buddha families, and holding a bell and vajra performed a dance and lept off the edge of the precipice. All the people of this place were sure that he had died, but Ralo came flying up above the edge of the cliff like a bird. Everyone was amazed and asked him, “Why did you do that?”

He replied, “Today, a man was falling off the track in a small canyon, and I did this to prevent that.”

Everyone was astonished and offered him countless ten thousands of gold, silver, cloth, silk. Innumerable individuals received the lay, novice and full ordination vows. Just the pupils who had achieved the level of the vajra union numbered about one thousand and seven hundred.


When he was staying in Doklhö, he came to where a great lama named Rokur Senge, who had accomplished the practice of Achala, was giving an empowerment to great assembly of people.


Ralo gave him excellent offerings and honored him and then said,

Rokur Senge said, “You are now very famous in Tibet as a siddha, while I have gained the power of Achala, so why don’t we two compete in terms of signs of accomplishment?”

Ralo agreed.

Rokur Senge made dark clouds gather and there was a great hailstorm. Ralo blew on it and the hail melted into water. He asked, “Is this not a greater marvel?” and blessed the lightning and thunder so that for seven days the lightning did not vanish and the sound of thunder continued. Then dissolving that meditation, the lightning and thunder disappeared and the sky became perfectly clear.

Rokur Senge felt developed a strong unwavering faith in Ralo and became his pupil. When Ralo gave him the empowerments and instructions for Herukābhyudaya and  the profound path of Vajrabhairava, the earth shook, there was a rain of sandalwood powder and the entire district was filled with a beautiful aroma. Rokur Senge realized the non-duality of samsara and nirvana nd saw an indescribable Buddha realms. He gained the mastery of many emanations and so accomplished a vast benefit for beings in many regions, and in the end departed to the pure realms. Ralo gained a thousand one pupils with that kind of realization. Others also accomplished limitless benefits fro beings through training in generosity and increasing their bodhicitta motivation.


Ralo had received countless offerings of every kind of necessity. He used these to make many copies of collections of the Buddha’s words written in gold and silver, which he distributed to monasteries in every direction.  He created thousands and thousands of satsas and stupas.


In Nakgyal, when he gave empowerment and instructions to about seven hundred pupils, they all saw the lama vividly transform into the Krishnayamari, Mukhashat and Vajrabhairava deities and they directly received their blessing. They all developed the qualities of mental stability and became realized beings who had attained miraculous powers of emanation and transformation.

Ralo gave the complete ordination vows to many sanghas. He also created a beneficial connection with crowds of people through their seeing his face, blessing them and teaching them the Dharma. For a whole month there were continuous offerings of excellent tea and molasses and the enjoyment of ganachakras. The ground became covered with offerings.


When Ralo went to Nakphur and ripened and liberated about a thousand worthy pupils, there was a rain of utpalas and the sound of many conches being blown came from the sky. Many people were turned away from bad actions and brought to good activities. He received many thousand-fold offerings of butter, barley, silken clothes, woolen clothes and so on. Ralo used these to create a vast mass of good actions, such as serving the sangha, giving to beings, creating trails, ransoming and freeing animals, and establishing customs tshul ‘dzugs.

He went in and out through the cliffs of Mubar, and his body transformed into a mass of rainbow light, and performed the miracle of lotuses appearing in his footprints.


Then Ralo was invited to Jang where he turned the Dharma Wheel. His fame and merit became great and the accumulation of possessions was greater than the valley. He taught the Dharma to more people than there was room for in the valley and they all had faith in him and a great murmur of sound came from them. Countless people took vows to avoid bad actions and practice good actions. Thousands took the vows of full ordination.

At that time, someone named Bur Nyima Senge came to see Ralo. And said to him, “ My wisdom is very small and I have a poor memory. I have heard the teaching of just three Kriya yoga texts, but didn’t understand even one of them. I’m not someone who can learn very much. I’m someone who needs a practice that has a lot of meaning in a few words. I ask you to be compassionate and give me such a teaching.”

Lama Rachen said, “That is definitely excellent! The siddhas of the past accomplished their siddhis through a practice that was a concentration of the essential. I know many Dharma teachings, but I have developed my qualities solely through the practice of Vajrabhairava alone. So it is better to practice one Dharma than learn many.” Then Ralo sang this song:


Oh listen, you who can speak and have faith,

If you want to achieve Buddhahood in one life

Don’t be try to do many things but focus on one as the essence.

The key point is to keep blending your own being with the Dharma.


All the siddhas who have been in the past too

Were not like a hunter chasing wild pigs;

They made one thing their essential practice

And so they are all famed to have attained the good fortune of siddhi.


I too, have only heard this teaching,

And not that of other sutras and tantras,

But through the knowledge that comes from meditation

I know all the rest without having to study them.


I have realized the one meaning, which is inexpressible, like space.

Even precious enlightenment, which is so difficult to obtain,

Is not difficult when there is a sublime meeting between guru and pupil.


Giving up many ideas, giving up the mind that is like a spreading fire,

And fixing devotion in the heart: that is the essential path.


Each one of the nine yānas is profound,

But Vajrabhairava is the highest summit of the yānas.

I am not saying this just because of my own attachment, but because that is how it is.

If you think it isn’t, read the tantras and Indian texts.


Inseparable appearance and emptiness, the union of bliss and clarity,

The combined practice of the peaceful and wrathful deities, the forceful method for liberating those with bad karma,

Great power that is easy to practice, with signs of karmic tendency not being necessary,

The four transformations into the path, and so on — I have the thirteen profound essential teachings.


The lineage of this Dharma goes back to Manjuśrī

Who is the embodiment of the wisdom and compassion of all the buddhas.

It has been passed down through a lineage of siddhas, such as Lalita.

I am joyful in the midst of a gathering of lineage holders.


I see nakedly the essence of awareness clarity and emptiness,

Though various things appear I know them to be the display of the mind.

I rest relaxed, free of effort in a state beyond the intellect

I am joyful in the midst of a gathering of the realized.


The nature of the complete separation of samsara and nirvana arises within me,

I know everything to be the dharmakāya and so I make no choices

Contrived phenomena, the uncertainties of the intellects attachment have vanished,

I am joyful in the midst of a gathering of great meditators.


Through the yoga of the inseparability of bliss and emptiness

Thought so subject and object have been slain in the dharmadhātu,

There is union in the non-dual dharmadhātu

I am joyful in the midst of a gathering of tantrikas


I know every key point of the tripitakas

I have understood how one progresses through the five paths and the ten bhumis

I don’t just know it, I correctly practice it

I am joyful in the midst of a gathering of vinaya holders.


Incorrect reasons, correct reasons, uncertain reasons in appearances

The ground of samsara and nirvana existing or not existing, and so on

I know without difficulty how to refute and prove my own and other’s traditions,

I am joyful in the midst of a gathering of geshes.


I do not have my knowledge through learning all this,

It is the good quality from dedication to one-pointed meditation.

Therefore, I do not state that I know a lot,

P prize holding in my heart the key instructions.


Ralo gave Bur Nyima Senge the empowerment and instructions for Vajrabhairava. He applied himself to the meditation and had a direct vision of the deity. His realization became like a spear whirled in empty space. He comprehended the meaning and words of all Dharma teachings, and gained unlimited miraculous abilities and powers, and then ripened and liberated about eight hundred pupils. In the end he went to Mount Wutai Shan, attained the state of a vidyadhara with the power of life and is still there.

This became well known and fascinated people so that about two thousand eight hundred motivated pupils came to see Ralo and he gave them the instructions. All of them saw the inexpressible nature. Their bodies, perception and minds became one taste, gained a special experience and attained siddhi.


Then Ralo came to Nyuk, Kodrel, Bado, and Palbuk Chölung. In all these places, he benefited countless beings and the offerings he received were even greater than ever before. In each place there were over a hundred pupils who gained the ultimate realization and became able to guide beings. The local deities of each area also honored him.

When he taught the Dharma in Nyuk, multicolored lights radiated from the center of the mandala, the liquid in the vases boiled, and the butter lamps stayed alight a long time even after the butter was all gone.

When he was in Kodrel, staying on a ridge in the cold winter, a multitude of flowers grew in the land around him and springs flowed. When he stuck his riding crop into the ground, it grew into a single tree with three different kinds of fruits on it.

In Bado, he saw the deities of Raktakrodha* shouting Phaṭ and dancing. Ralo himself rose up into the air where he performed many dances. Everyone developed faith in him.

In Palbuk Chölung, when he gave the instructions to many pupils, many birds and animals circled his throne, and everyone listening to the Dharma clearly heard ḍākinis singing.


Then Ralo went to Tanak, where there was Tanak Gö Lotsawa Khukpa Lhatse, a great lama who was a master of the Guhyasamaja and had a vast number of pupils. Gö Lotsawa criticized him, saying, “Guhyasamaja is the king of the tantras. This Ralo neither teaches nor has learned it. He just has some fragmentary teachings from some minor Nepalese panditas, so don’t go to him.”

One of his pupils said, “Master, don’t speak like this. Ra Lotsawa has very high teachings. Otherwise, how could he have that kind of activity?’

This displeased Gö Lotsawa, who said “Tirgen, you don’t know anything, so shut up! It’s impossible for there to be anything higher than the Guhyasamaja teachings.”

Tirgen replied, “But Ralo and his pupils have such blessing and power; why don’t we?”

Gö Lotsawa said, “We are not without power, just you see!”

Gö made a liṅga of Ra Lotsawa and performed sorcery on it. That evening, many manifestations appeared where Ralo was. His attendants asked, “What is the meaning of this?”

Ralo said, “These are from Gö Lotsawa’s sorcery against us.”

They asked him, “Why aren’t you responding with sorcery of your own?”

Ralo said, “In the tantras it is said that, ‘There is no regret in accepting defeat three times,’ so it’s not right to just rush into those rites.”

A few days later Ralo sent some of his pupils with gifts of tea and gold as conciliatory offering, but Gö Lotsawa refused to meet with them. Ralo became angered and said, “I was being nice to that bad person, but he wouldn’t listen, so now I must do this.”

He entered the mediation of Vajrabhairava, and performed the rite of the flaying knife. The one month later, Gö Lotsawa passed away and was brought to the realm of Mañjuśrī.

At that time the three hundred villages in Tanak held a meeting where someone said, “Ra Lotsawa has killed our lama, so we must go to war against him and kill him.” But the villagers disagreed, saying, “Lama Ralo is a great scholar and siddha who has met many special Indian and Nepalese panditas. He has such great teachings that he as siddha pupils. He has such great realization that no human or non-human could defeat him. He has such great merit that he has stopped hunting in these mountains and valleys. He makes offerings to all the shrines in Tibet, Nepal and India. He serves and honors all the sanghas. He has even distributed butter and barley many times to us lay people. So to an excellent lama such as this, we should neither honor him or harm him..”

Men from seventy of the villages formed a militia and came to attack Ralo. Ralo hurled a session-torma towards them and they all vomited blood and died. Even their weapons broke into pieces.

At that time, Tirgen, who had been a pupil of Gö Lotsawa came to see Ra Lotsawa and offered him five ounces of gold, a hundred ounces of silver, five hundred loads of grain and a horse saddle and harness. He said, “I had a great respect for you from before. I told Gö Lotsawa not practice sorcery against you, but he would not listen to me. So now I entrust myself to you. I request that you have compassion for me and give me the profound instructions.

Ra Lotsawa gave Tirgen the empowerment and instructions and mastered secret essentials of the profound development and completion practices. His realization of non-meditation became vast and he had a direct vision of Vajrabhairava. He later taught his own pupils resulting in about two thousand five hundred siddhas. When he passed away there many relics appeared, it rained flowers and the sky was filled with rainbows. As  result of this, most of Gö Lotsawa’s pupils became pupils of Ra Lotsawa. His monastery and its branches also came into Ra’s hands.

Also, Ra taught about a thousand four hundred faithful and they all attained the sameness of meditation and post-meditation and could see the past, present and future without impediment. At that time the entire land was filled with a pleasant aroma and there was the sound of divine music.

At this time, Lord Khonphupa also met Ralo, received his teachings and attained measureless qualities of practice.

Ralo also taught a great crowd and countless people made commitments to good actions such as the daily vows, not killing and so on. Also hundreds of people took the vows of full ordination. He received endless offerings, which he used to make statues and texts. Reconcile adversaries, and make a great  distribution many times to all the lay people.


Then Ralo was invited by the humans and devas of the different localities of Shang, such as Shangshong, Metsor, Zabulung, Sekshing and Tongmön, and went to these places.

He taught the Dharma there continuously to gatherings of tens of thousands of people. Countless individuals gave up bad actions and took up good, and there were about two thousand two hundred who took the novice vows.

Gyadar Seng and about six thousand other people gathered and Ralo gave them the empowerment and instructions. There were many marvels such as a rain of flowers like a snowstorm, sound and lights coming from the vase adornment, and the grains of the sand mandala transforming into jewels. Everyone present realized the true innate nature just as it is, attained mastery over the power of wrathful mantras, became able to shake mountains by pointing at them, and became siddhas with the power to kill and bring back to life.

Ralo also received countless offerings, such as a golden throne, a fur cloak, a porcelain bowl, a brick of gold, fifty turquoises, thirty dri and twenty-five horses. Ralo used all of these for to create and repair symbols of the Buddha’s body, speech and mind and also used them to honor images that had been created by others. He also sponsored meditators who did not have supplies to sustain themselves and scholars who did not have the necessary things for their studies. He also made a great act of charity to all the poor. He also gave great employment to the many major and minor monasteries in Shangshong and the other areas, supplying them with many gifts and offerings.

While he was staying in Shangshong, he offered thirty thousand loads of grain to Khyungpo for teaching the Dharma. The six-armed Mahākala caused magical manifestations against him, but Ralo subdued him and made him into a servant. He saw the mandalas of the fve tantras.

In Metsor, the Indian demon with nine heads created obstacles but Ralo destroyed him. Rishi Agni manifested there and requested activity to be performed

When Ralo came to Zablung, many vultures came to greet him, which he knew were ḍākinis. When he performed the practice of the fulfillment ganachakra for the peaceful and wrathful deities, he saw the peaceful and wrathful deities of the Guhyagarbha, and he saw great Oddiyana with his two dakinis gave their blessing to the ganachakra. At that time there was the marvel of the five amritas coming out of the rock and though everyone drank it, it was not used up.

In Sekshing, during an increasing fire-rite, there were countless marvels such as the flames having a golden co lour and taking on the shapes of the eight auspicious emblems, all the smoke having the five colors of the rainbow, and the mandala in the hearth remaining clear and not destroyed.


When Ralo was in Tongmön, (163 digital)  Damchen Dorje Lekpa encircled by his siblings and retinue to a number of three hundred and sixty appeared to him and said, “Please come to my home”. They prostrated and circumambulated him. Ralo agreed to come and they joyfully went on ahead.  Then Ralo was invited by the people of the upper and lower valley of Baruyuk (?) and went there, There came a great assembly tow welcome him with a celebration. He went everywhere in Uyuk , the upper lower and middle, to such places as uUyuk, Göngön, Zamtser, Dingma and Sindü, and turned the wheel of Dharma there. Countless people were established in goodness and he ripened enlightenment int heir beings. He gave the empowerment and instructions of the profound path of glorious Varjabhairava. There were about two thousand worthy pupils who were purified of their defilement and knowledge obscurations and fully experienced the union of emptiness and compassion. At those times, there were continuous rainbows and rainfalls of flowers, and countless wonders such as the vase liquid boiling and overflowing and fire blazing from the torma (164/173), its light illuminating the valley.

When he was in Gö-ngon, on day in the evening, there appeared a white woman adorned in gold turquoises and fine silks, holding a silk ribbon adorned arrow and a mirror. She prostrated to Ra and circumambulated him. Then she said, “I amd Dorje Yudrönma, the wife of Damchen Kyebu Chenpo, and I have come to invite you to come with me.” He followed her. He saw in the Gö-ngön cliffs a huge door that wasn’t there before. She opened it and inside there was a pasture covered with blossoming flowers, in the middle of which there was a perfect  palace made of precious materials. Inside, Damchen and his retinue appeared, and showed him great honours.  There was the mandala and sacred substances from the time that Master Padmakara gave Damchen the empowerments of Hayagriva and Vajrapani Also they showed hum many treasures of Dharma wealth. Then great Lama Ralo gave Damchen and his retinue the empowerment of glorious Vajrabhariava. As the fee for receiving the empowerment they gave him a hundred dzo loads of gold. He stayed with them for three days and then returned [to Gö-ngön].

He distributed the gold amongst all the people of upper middle and lower Uyuk.  He had a Kangyur written in gold and many golden images of all sizes made.

When he was staying at Phukar in Uyuk, the seven wind-deity brothers offered him their hearts. He subjugated three Sinmo demoness sisters. Many deities and relics came from the teeth of his riding horse.

Then he was invited by all the lamas, chieftains, sanghas and patrons in Upper Nyang, Lower Nyang and middle Nyng, and he went to all those places. He trained countless people there through the Dharma. He made all the sanghas apply themselves externally to the rules of the vinaya and internally to the practice of the generation and completion stages. Over three thousand of all kinds of pupils from upper, middle and lower Nyang gathered together and Ralo gave them empowerment and instructions so that every single on of them gained stability in the generation and completion stages and became vajra-holders who could make worldly spirits their servants.

At that time everyone saw the lama’s body being the color of beryl and his clothes the costume and bone-adornments of a yogin. For one week, the plants, trees, forests, earth stones, rocks and cliffs, emitted the reverberating sound of Dharma teachings. Again and again there were rainfalls of red flowers.

He gave empowerment and instruction to a chieftain named Kunse who had fallen ill with leprosy, and set him to meditating. After one year (175) the leprosy was banished. In thanks, Kunse offered Ra a red turquoise53 named metok phungpa (“heap of flowers”) which was valued at six hundred ounces of silver. Subsequently, Kunse abandoned the householders life, went away to practice, became an excellent siddha, benefited many beings, and in the end vanished as a rainbow body.

There was a woman named Tsang Tsacham, who had a crippled arm. Lama Rachen came, gave her empowerment and instructions, and gradually she was healed, attained siddhi and gained a form that could satisfy all desires. Afterwards she benefited many beings and departed to Oḍḍiyāna.

Then Ra benefited many beings who saw heard, thought of, or touched him. He also received many offerings of wealth such as ten thousand-fold offerings of silver, gold, silk, butter, barley and felt. He used all of this for good actions, such as making statues, tankhas, canonical texts, repairing old temples and building new ones, serving lamas and sanghas giving charity to destitute beggars and so on, without using even one dre measure for negative livelihood.

Ralo was invited by the Tongsher nomads and went there. They offered him seventy black and white tents, three hundred young dri, eight hundred yaks, and three dogs. He taught them the Dharma and many people committed themselves to not doing bad actions and practicing good actions. 176 Ralo gave empowerments and instructions, ripening and liberating over a hundred pupils.

Ralo was offered a monk’s bowl filled with milk, which he blessed, so that it transformed into divine amrita with a hundred flavors. Miraculously all worlds could be seen in its bubbles, and even though everyone drank from it for a week it was still not finished.

In accordance with the request of Lhamo Dorje Rabtenma, Ralo went to Gyengong and gave many Dharma teachings there, establishing many people in the practice of good actions. He gave empowerments and teachings to humans, deities and demons, resulting in many siddhas.

Then he went to Lhemoche in Nar, and benefited many beings there. He was given countless Dharma and material possessions. There was good monk there by the name of Tsalmi Tsulpo, who was ill with dropsy. He had been in bed for four months, and everyone was sure he was going to die. Lama Rachen gave him the empowerment and instructions and had him meditate on “the window for illness demons.” After three days all the drops fluid left his body, and he was completely healed. Astonished he offered all his possessions to the lama, meditated one-pointedly and attained special realization. Afterwards, he ripened and liberated countless pupils.  In the end, at the moment that he passed away, (177) light, the size of a pot, came from the crown of his head and went up into the sky. There were many cremation relics, including his heart, tongue and eyes.

Ralo went into solitude at Hapo Kangzang. The Yaksha Kangzang caused many magical apparitions to appear to him, so Ralo made the threatening geasture and the the snow mountain bowed its head.  The yaksha and his followers, terrified, prayed for his forgiveness and he re-straightened the mountain.

Then Ralo went to Gyadrong and benefited many beings through the Dharma and through material possessions. Gyalong Chodrak and Gya Dama Senge  offered him a white horse named Tongladrak (Famous amongst thousands) together with a saddle. The said, “We were first teachers of philosophy; we debated with and defeated many scholars. However we lacked confidence in our ability to face the time of death and so we received many Dozgchen instructions from Gya Phurbu and Tertön Zangpo Drakpa. Although we meditated on them, appearances were so intense that they did not become empty. Lotsawa you are a great scholar and so we pray that you take us into your guidance. In reply, Ralo sang them this song:


This is not existent: it is devoid of an essence.

This is not non-existent: there is unceasing knowledge and clarity. [178]

This is not “empty of itself”: it is beyond being an ebjoect of self-fixation

This is not “empty of other”: It is unstained by fixation on knowledge.

This is not eternal: it has no source for a pervading presence

This not annihilation: it does not fall into partiality and limitation

This is without birth: neither self nor others appear.

This is without cessation: there is the clarity of wisdom’s own light.

This has no fixation of clarity: as there is no object that can obscure.

This is not composite: its nature is a natural presence.

If this is not known the appearance of external objects arise.

The increase of engaging with this creates desire, aversion and fixation on a self.

When that is stopped, you see unstoppable, unfixated, spontaneous liberation.

That purifies you of illusory appearances and wisdom arises in your being.

The difference between the perfect Lord Buddha and ignorant beings

Is that the being of one is not bound by faults and stains while the toher are bound.

Faults and stains means nothing other than fixating concepts.

Buddhahood is nothing other than having eliminated them.


The perfect Buddha above as pure wisdom

The yogins in-between have bliss, clarity and non-thought

The beings below have their minds given over to the defilements.

All these different states appear, but they come from the essential nature

When they dissolve, they dissolve into the essential nature.

It is the manifesting power of awareness and therefore transcends elimination and acquisition.


Then Lama Ralo gave the Vajrabhairava empowerment and instruction to Gya Phurbu and Tertön Zangpo Drakpa, and set them to meditating. They purified themselves of fixation on the concepts of meditation and meditator, special experiences and realizations arose in their minds, and they directly saw the face of Vajrabhairava. Afterwards they had about a thousand pupils and subjugated many malevolent beings, Gya Chodrak departed as a rainbow body, while Gya Tsering attained the state of a vidyadhara with the power of life.

Ralo also went to many other areas, such as upper and lower Dar, Shingmang, and Chakpotsé. He brought many beings enlightenment through empowerment, instruction and training, reconciled those in conflict, released prisoners, built many temples and statues texts and stupas. When he gave the empowerments was a rain of countless flowers, at the tip of the incense smoke golden letters appeared that emitted their own sounds pervading space, and endless other wonderful miracles. In each area there were at least five hundred pupils that attained siddhis.

When he was staying on the plain of lower Shab, there was famine throughout Tsang. The people requested Ralo to cause it to end.  He told them, “Bring me two white dzo and a plough.” After they had found and brought them, Ralo used them as if he was going to plough the plain. The consort Pematso planted barley seeds that instantly grew so that the entire plain was covered by a harvest. Each following year the yield of grain from it was a hundred loads greater. No one had ever tasted grain more delicious and everyone was satisfied. The herds were given the leaves and husks to eat and the animals became filled with fat. The next day, the cut stalks all sank into the ground. The next day they grew back up again so that all the people from upper and lower Tsang gathered there to get grain. It continued in this way for a whole year bringing the famine to an end.

Later on, when the people of upper Tsang claimed possession of the plain and it was fought over, the grain ceased to grow.  Even now this place is known as Netang (“Barely plain”).

When Ralo was staying at Chuwori, the Terton Shangtrom had a vision in which Ogyen Rinpoche commanded him to go to see Ralo. Shangtrom gave Ralo his terma teachings to read, and Ralo said, “I remember that when you were Nubpen Sangye Yeshe, I had been born as the Indian master Vihāra Śrīkuśala and I gave you many teachings, and that is what these teachings are.”

Shangtrom said, “I don’t remember anything of that.”

Ralo said, “You are overpowered by contamination from the womb and need to purify yourself.” He gave Shangtrom the empowerment of Vajrabhairava. When in the empowerment Shangtrom’s blindfold was removed, he saw many details of a land and town with a stūpa, which he had never seen . He wondered what this was and then realized it must be India. This caused him to clearly remember many things from his past lives. When the empowerment was completed, he he saw  firelight radiate from Ralo’s hear, and the moment it touched him, his body become overwhelmed with heat and he fainted. When he came to, he had attained faultless clairvoyance and miraculous power. He saw Ralo’s body as the mandala of Vajrabhairava. Ralo took up the terma casket and with it blessed Shangtrom, and all the words and meaning of the Dharma arose in his mind. Shangtrom saw Ralo alternately as Vihāra Śrīkuśala and as Manuśrī Ayurpati. Then Ralo received empowerments from the terton. [181]

Then one day Ralo and his pupils went up from the center of the plain for a rest. They had little water left, so Ralo asked, “Shall I create a hundred and eight springs in this area?”

One of Terton Shangtrom’s attendants said, “We don’t need a hundred and eight, just make one.”

Ralo , looking a little displeased, stamped his foot, and water came up out of the ground, and that spring is still there to this day.


Ralo was invited to come to Tsogo. He went there and taught gave many Dharma teachings to an assembly of about thirty thousand people. Many fishermen and hunters repented of their bad actions. Countless people made vows to perform daily recitations, ransom and free animals and observe the new moon, full moon and eighth days of each month. Many took the vows of full monastic ordination. When Ralo gave empowerment and instructions to Sönam Barwa of Tsogo and about three thousand others, every one of them gained the full realization of the inseparability of mind and vāyu (subtle breath).

When Ralo brought the colored powder of the mandala to put in the lake, everyone saw two lake goddesses, with blue bodies and adorned by serpents, came out of the water. They offered Ralo flowers, a clockwise spiraling conch and many crystals. Then they placed the colored powder on the crowns of their heads and dissolved back into the lake.

On the way it grew dark when they had reached the empty area of Lang Ngaling. Ralo was tired, so he pulled a kīla out and stuck it into the ground. A mansion with all kinds of contents appeared. Ralo and his followers stayed in the mansion that night, enjoying all the food, drink and so on that was within it. The next morning, Ralo, holding the grass, pulled up the kīla, and to everyone’s astonishment the mansion with all the things inside it vanished like a rainbow disappears in the sky.


Then Ralo went to Lhapu Gang mountaina dn stayed there in solitude for a while. The goddess Gangkarma served him, and said, “We lake goddesses a coral vase filled with pearls and develop the motivation to attain enlightenment.” [182]


In Drongpi, when Ralo was giving empowerment and instructions to a great gathering of lay people and monastics, a perfume filled the whole valley, the sky was filled with rainbows in the shape of the eight auspicious symbols, and many of the pupils developed good meditation.


Ralo then went to Takna, where he gave many Dharma teachings and gave ripening empowerments and liberating instructions to many people who desired to attain liberation. When he gave the empowerment, there were many blind people who became able to see and deaf people who became able to hear. When he gave the instructions, they attained realization, and every single one of them left pearl-like relics behind when they passed away.

At that time, an extremely learned geshe named Takpa Kashé came to argue against him, but Ralo, using logic and scripture, defeated him many times, until finally Ralo seized the two opposite mountains in his hands, shouted Dhīḥ, and the mountains were reduced into piles of powder. As the Dhīḥ shook the sky and the earth, Geshe Takpa Kashé fainted. When he came to, he had developed an intense faith in Ralo, repented having come to argue against him, and requested empowerment and instruction. Ralo could see that he was a worthy people and became his teacher. He became a great meditator, like a snow lion, who had cut through external conceptual embellishments through listening to Ralo’s teachings, and  had cut through internal conceptual embellishments through meditation. He benefited many beings and in the end disappeared as a rainbow body.


Ralo then went to the Gurmo market where he benefited many beings. There a doctor by the name of Yutok Darpo said, “Our Yutok Gönpo caused a rain of myrobalan to fall here. You have received Dharma teachings from many Indian and Nepalese gurus and become a siddha, so please show us a sign of your accomplishment today.”

Ralo focused his mind and for seven days there fell a rain of turquoises and corals the size of Mön peas. The people gathered for the market were overwhelmed with faith and their offerings were piled up like a hill. Countess individuals became Dharma practitioners, and Doctor Yutok Darpo developed particularly strong faith in Ralo, made a great offering of bricks of tea, horse harnesses, silk and so on and requested instruction. When Ralo gave him the empowerment and instruction Yutok Darpo attained the supreme siddhi and saw the innate wisdom free of obscuration. He became someone who benefited countless beings through both medicine and the Dharma. After he passed away, during his cremation, there was no smell or residue of burning flesh and blood; instead everyone saw his body disappear into light, and there were many miraculous signs such as rainbows coming from the flames.


Ralo then went to upper, middle and lower Gyantse. The people of those areas made, endless individual offerings, many made the vows not to kill and to practice daily recitations and good actions, [185] and many hundreds took the full monastic ordination.

At that time, someone named Gang Indrapal, who was very learned in the Sarma tantras, came to meet him. They discussed the Dharma together. Gang Indrapal said, “If one practices the Dharma properly one will attain qualities like the sun and moon, but why is it that true Dharma practitioners are so rare?” In reply Ralo sang this song:


Alas, amongst the six classes of beings

Through the strong power of habitual ignorance

There is no one who practices the Dharma properly.

They are dedicated to bad actions and lasting suffering.


Therefore even though teachings and practices are promulgated

There are not even a few who are karmically ready for them.

Most have minds as hardened as wood.

That is why there so few siddhas.


Though the six classes of beings are vast in number

There is not one who has not been ones parents.

However, there is no awareness of that

Because of befriending some beings and rejecting others.


Amongst the parents who create life and body

There are none who do not lovingly care for their child.

However, there is no recognition of their great kindness,

Because of short term matters and friends.


There is no greater good karma

Than repaying the kindness of ones parents.

But there is no repaying of that kindness

Because there is no belief in the Dharma


All have the nature of being our parents,

So there is no one to fight with, or have attachment and aversion towards.

But there is the perception of  beings that are unpleasant

Because of the coarse thoughts of ego-fixation. [186]


Amongst all beings there is not a single one

Who does not wish for happiness as we ourselves do.

But there is no love for beings

Because of the distinction between “me” and “you.”


Amongst the beings who are wandering in samsara

There is not a single one who is not suffering.

But there is no compassion for beings

Because inside the heart has become rotten.


Amongst those who don’t wish to benefit others

There isn’t a single one who can liberate beings.

But that superior motivation is not developed

Because little of the two accumulations have been gathered.


Amongst those who do not have vows and commitments

There isn’t a single one who develops experiences and realization.

But the rules of conduct are not kept

Because the heart of the Dharma is not understood.


Those who do not depend on deity meditation

Cannot eliminate habitual ordinariness.

But the generation stage is not meditated upon,

Because there is too much dualism, too much hope and fear.


Without training in the channels, airs and essences,

There can be no realization of the completion stage.

But the airs and channels are not meditated upon

Because they are perceived to be fraudulent or nonsense.


Although there are a variety of perceptions within delusion

There is not one of them that has any reality.

However, the true nature is not meditated on

Because capabilities are limited.


This short song about eleven causes

I have sung in answer to the tantrika Geshe’s question.


Gang Indrapal said, “that is exactly how it is,” and placed Ralo’s feet on his head. [187]

Then, Ralo gave empowerment and instructions to Gang Indrapal and over a thousand other pupils. There were many marvelous events, such as lights rays of various colors shining from the mouth of the vase, and the entire sky filling with clouds that were networks of light rays , from which bodies of the deity and the letters of the mantra fell like rain. All the pupils were purified of dualism and and there appeared in them the realization of non-meditation.

They made many ten-thousand-fold offerings of gold, silver, cloth, silk, bags of fruit, and so on. Ralo used these for offerings to the Jewels and for charity to beings, and so on.


Then Ralo went to Kyelung. There he met Yangkhen, a pupil of Zurchungpa, who was famous as being one of his “four great pillars.” Ralo offered him fifty rolls of silk and a hundred bricks of tea, and they discussed the Dharma with each other. However, Yangkhen thought, “This Ralo has given me these offerings, but he hasn’t prostrated to me.” Ralo knew what Yangkhen was thinking and said, “I cannot prostrate to you,” an instead prostrated to the mandala of the life practice that Yankhen was performing. It’s said that when he did this the mandala vase cracked, the life symbol fell over, and the alcohol spilled out of the kapala. People tried to repair the mandala but couldn’t, whatever they did. Ralo entered a state of meditation, blessed the mandala, and the vase was restored to how it was before, without any damage, [188] the vase was filled with liquid and the kapala with alcohol as before, and the life symbol was even better than before and even if you tried pushed it over it would not fall, and if you tried to break it, it could not be broken.

Yangkhen was astonished, threw aside all pride, and sitting without a cushion requested Ralo to sit on a high throne. He mad a great offering of gold and bags of sugar to Ralo, and requested the empowerment and instructions. When Ralo gave him the empowerment and instructions of Vajrabhairava, Yangkhen had simultaneous realization and liberation, and many states of meditation arose in his mind. Subsequently he benefited many beings, and when he passed away, in his burned remains there was an image of Manjushri and the syllables Dhī and Hūṃ were clearly visible on his bones.

Because of this event, the people of that area were inspired to have faith in Ralo and paid him great honors and made great offerings to him. Ralo gave   and instructions to hundreds of pupils wishing to attain liberation, and they gained complete experiences and realization.


Then, Geshe Drenyuwa Rinchen Drak invited Ralo to come to Shalu, and there Ralo taught the Dharma. He taught the bodhicitta to a great crowd, and brought many people to practicing good actions. Countless individuals confessed their bad actions and made vows not to kill. He gave the empowerment and instructions to the Geshe and about a thousand other pupils. In all of them non-conceptual wisdom arose naturally, [189] and they were able to blend into one the illusion of dreaming and the illusion of being awake. Each day, from when Ralo commenced giving empowerment and instruction until he concluded, there were moving rainbows and bright lights and a rain of flowers. At night everyone saw and heard many dakinis come and prostrate to him, circumambulate him, and make the loud sounds of praying to him.

When the empowerment was concluded Geshe Drenyuwa made thousand-fold offerings, beginning with five pairs of golden vases and the lay people offered eight pairs that were brand new. Ralo used these offerings solely for such purposes as creating mountain paths, ransoming prisoners, resolving conflicts and so on. He offered clothing and butter-lamps to the Jowo statue, and made a vast gift of tea and sugar to the monastic community.


Then Lharjé Nubchung invited Ralo to come to Khulung, where he accomplished numerous activities.

In Sekpa lung in Nub he gave the empowerment and instructions to about seven hundred mantrikas, and everyone saw his body become dark red, dressed in a gown and wearing the crown of the five families. He performed the miracle of throwing his hand drum up into the air where it remained suspended, playing by itself, and although the skullbowl filled with alcohol was turned upside down for seven days, not a single drop the alcohol was lost from it. Khyungpo Puré and the seven hundred pupils all attained siddhi. [190] Ralo was given many ten-thousand-fold offerings of gold, silver, horse harnesses, turquoises, and so on.


When he stayed in Bumtsodung in Nub and benefited many beings there, some mantrikas became envious of him, and practiced sorcery against him through the practice of the Yamas, the Lords of Death. Some people, disassociating themselves from this came and told Ralo what th mantrikas were doing, and told Ralo that he should perform a practice to repel their sorcery.

Ralo said, “There’s no reason for me to be afraid of them. The yamas are the ones who destroys the lives of all beings, but the one who kills and liberates the Yamas is Vajrabhairava. So however great the sorcery Yama practitioners perform, they can’t hurt me.”

Just as Ralo said, after five days the mantrikas who were practicing the sorcery all had strokes and died. The wives of the mantrikas came to Ralo and earnestly repented to him.

Ralo said to them, “I will revive them,” and the consciousnesses of the mantrikas re-entered their bodies and they came back to life. Everyone was astonished and became Ralo’s patrons and pupils. Ralo gave them a great deal of Dharma and made many material offerings and gifts, so that about to hundred pupils full developed their realization and powers.

Then Nubchung Lharjé invited Ralo to Nub Khulung, where he [191] oferred herds of a  thousand horses, dzo, oxen, and sheep to Ralo, who gave Dharma teaching, establishing countless people on the path to enlightenment. Many gave their swords, bows and arrows to Ralo, taking the vow not to take life. When Ralo gave the empowerment and instructions to Nubchung Lharjé and five thousand other pupils, everyone saw the deity in the painting moving and laughing, the ritual objects radiating countless light-rays, and emanating and absorbing the insignia, mantras. and bodies of the deities. All the pupils had excellent experiences of clarity, bliss and non-thought, appearances became self-liberating, and they all attiend the supreme siddhi.

Ralo then went to all the areas in Rong, such as Ring Rinpung, Rong Gongra Rong Rampa, and Rong Yakdé. In each of the areas the humans and deities honored him and made countless offerings. Ralo gave them extensive teachings and planted in them the seed for their liberation. More than five hundred people in each area took full monastic ordination, and there were very many puils who had experiences and realizations.

While he was staying in Rinpung, a great geshe learned in philosophy named Shang Tsepong Chokyi Lama came to the teachings. Ralo prepared and excellent reception for him with tea and sugar and the geshe was very happy to meet him. The discussed the Dharma together and the geshe was astonished, and asked, “Why should a great lotsawa who is so learned depend on a woman?”

Ralo replied, “She is a companion on the path of ripening the channels, aris and essences.”

The geshe asked, “What qualities come from training in the channels and airs?”

Ralo said, “There are these qualities,” and sang this song:


I pay homage to the lamas

Give your blessing that ends wrong views.


You the scholar who knows many texts

Have asked me what beneficial qualities

Come from training in the channels, essences and airs

These are the qualities that it has.


In body of humans, the principal kind of being,

There are seventy thousand channels

There are twenty thousand moving airs

And outer, inner and secret essences.


Amongst the channels there are these three:

The male, the female, and the wisdom channels.

The male channel is filled with the moon bodhicitta

It is called the lalana and is on the right.


The female channel is filled with the sun rakta.

It is called the rasana and is on the left.

The wisdom channel is the avadhuti

It is straight and in the center.


There are four chakras that are located at

At the four aspects of crown, throat, heart, and navel.

They are known as the mahasukha, dharma,

Sambhoga and nirmana chakras.


The “channel petals” at the crown of the head

Are the thirty-two spokes of the cakra.

It is known as the mahasukha cakra

Because great bliss, the bodhicitta is located there.


The sixteen channel petals at the throat

Are present in the shape of a lotus

It is known as the sambhoga cakra

Because there the taste of food and so on is enjoyed.


The eight channel petals at the heart

Are present in the manner of a vajra cross.

The learned state that it is the Dharma cakra

Because the mind circles in the nature of phenomena,


The sixty-four channel petals at the navel

Are present in the manner of a vase.

That is described as the nirmana chakra

Because it is the cakra of the child emanated by karma.


The channels that branch out from them

Like the gills of a mushroom

Are three thousand five hundred above

And three thousand five hundred below.


They are known as the basis channels

Because of being the location of flesh, blood, and mind.


There are five airs: life-maintaining, downward-expelling,

accompanying, upward-moving and permeating.


The life-maintaining air is white and located at the heart.

It maintains the life force and life span.

The downward expelling air is yellow and located below the navel

It controls and holds feces, unrine, semen and blood.

The upward moving air is red and located at the throat

And accomplishes food, talking and so on.

The accompanying air is yellow-green and located at the navel

It intensifies bliss, digests food and so on.

The permeating air is pale blue and is all pervading

It accomplished movement, rising and lowering.


The minor airs that branch from those [194]

Are twenty-one thousand and nine hundred.

There are two hundred and twenty five earth airs

There are two hundred and twenty five water airs

There are two hundred and twenty five fire airs

There are two hundred and twenty five air airs

On each day those four groups of airs

Regularly move six times each.


From those come five branch airs:

Movement, complete movement, definite movement,

Total movement, and pure movement.

Which are red blue, yellow white and green.

The defiling airs totally destabilize wisdom

And are therefore known as destabilizing airs.


The essences are of two kinds:

The relative and the ultimate essences.

The vital energy of the elements are the red and white essences

The ultimate is the essence of the result.

Which is the indestructible essence of mind and air.


It is established by unchanging bliss

And is therefore called established bodhicitta.


When the channels are in their perfect condition

The error of eternalism is prevented.

When the essences are in their perfect condition,

The error of nihilism is prevented.

When the airs are in their perfect condition,

The errors of the four extremes are prevents.


If the channels, airs, and essences are mastered

That is the realization of the dharmakaya.

That is the manifestation of the sambhogakaya

That is the creation of the nirmanakaya.


On hearing this, the geshe was overcome by faith in Ralo, asked for forgiveness for any errors he had committed, and became his attendant. He received the empowerment and instructions,  completely eliminated delusion and became a great siddha. Subsequently, he ripened and liberated about a thousand pupils and then physically departed to the celestial realms. [195]

The news spread widely by word of mouth until about a thousand eight hundred pupils gathered  and Ralo gave them the empowerment and instructions. When he did there were rainbows ad a rainfall of flowers and everyone had good experiences.


In Rong Gongra, Ralo bound Durtrö Damo (Mistress of the Charnel Ground) and her retinue to an oath.

He gave teachings to eighty five pupils, in particular Rongpa Gyalé and Puracaṇḍa. All of them mastered the illusory body and dream yoga.


In Rabar there were about two hundred marvelous pupils that he liberated through empowerment and instructions. At that time, there was the marvel that in the centre of a clear area of sky encircled by clouds five golden vases appeared in a casket from which amrita like milk poured down and everyone tasted it.


In Yakdé, when Ralo gave the empowerment, a rainbow connected the mandala with the sky and within it many images deity, the insignias and the mantra came and went, and everyone saw countless dakinis gathering to listen to the teaching.

A monk  named Gyaltsen Pal was near death from a phlegm and bile illness. Ralo made him perform the yantra yoga of “loosening the vajra knot” and he was cured. [196] Afterwards Gyaltsen Pal meditated one-pointedly and his body became a rainbow body.

The nun Jampal Chödrön had a blockage in her upper body and Ralo removed it by focusing his mind upon it. Afterwards she practiced and became a transcendent destroyer of delusion.

He gained over a hundred siddha pupils like those, and for numerous people he forcefully ended their illnesses and demonic afflictions. Ralo was given innumerable offerings such as horses, dzo, and felt.


At that time, Cha Lotsawa, whose name was Kunga Dorje, was staying on retreat in the upper part of Yakdé valley. He had first became learned in the Zur tradition of the Nyingma school, then became learned in the Sarma tantra tradition, and finally became learned in philosophy. He had had visions of Mahottara Heruka, Cakrasamvara, Varahi, and so on. Ra Lotsawa took eight ounces of gold and went to meet him. When Ralo had offered him the gold, Cha Lotsawa asked, “Are you the one known as Ra Lotsawa?”

“Yes,” replied Ralo.

“What kind of things do you know?” asked Cha Lotsawa.

“I know nothing other than Vajrabhairava,” replied Ralo.

“How could a lotsawa be in such a sorry state?” asked Cha Lotsawa. “I have learned all the Nyingma, Sarma and pramana, but it is still not enough.”

Ra Lotsawa was very astonished to hear him say this, and said, “I see them all as one,” and sang him this song: [197]


In the center of Nepal is the source of all that is wished for:

In the hermitage of Nyimateng,

Śrī Dīpaṃkara resides as a guardian.

I pray to him and ask for his blessing.


If the Dharma is not blended with ones being

Even though one knows many sutras and tantras

When you die you will be like a deceiver.

If one knows the reason, it is like this:


Having great pride, praising themselves and criticizing others,

Creating meaningless contradictions and connections,

And when dying, dying in a state of ignorance.

These philosophers also are like a continuous deception.


Their own minds lost to whatever they like

While their external speech and body are held in captivity

Having hope and fear, while believing illusory appearances to be real,

These monks also are like like a continuous deception.


Without any development or perfection practices,

Practicing union and forceful liberation with desire and anger,

Wandering the villages and consuming tainted religious offerings

These tantrikas also are like like a continuous deception.


Devoid of heat, but performing wild behaviour

Deceiving others with their pretence and deception,

With alcohol and women as their principal goal,

These yogins also are like a continuous deception.


Going into villages and putting on an outward show,

While just sleeping when they like when they’re alone,

Enjoying ruinous singing and dancing,

These meditators also are like a continuous deception.


With their mouths they say, “Take my flesh! Take my blood!”

But in their hearts they cherish themselves more than anyone.

When something bad happens to them, they weep and beat their chests [198]

This chöyul is also are like continuous deception.


Variously proving and refuting the existence or non-existence

Of external perceived objects

And fixated upon a view of neutrality,

This Madhyamaka also is like continuous deception.


Practicing stupid meditation that is lacking

Ripening empowerments and liberating instructions

And seeing all appearances as defects,

This mahamudra also is like continuous deception.


Not knowing how to make the separation of transcendence,

But behaving wildly and claiming to be “spontaneous,”

Meditating with the nihilistic view, claiming to be “free of extremes”

This Dzogchen also is like continuous deception.


Those are the ways one can go astray

These are the benefits of not going astray:


Through the logic of the three correct examinations

One knows the difference between what is Dharma and what is not.

One understands the the cause of samsara and the process of liberation,

If one knows that, then that is philosophy.


Seeing the infallible nature of cause and result,

Thoughts of attachment and aversion cease within,

External bad actions are spontaneously avoided

If one knows that then that is being a monk.


Have reached the conclusion of stable familiarization

With the yoga of the inseparability of development and completion

Practicing union and forceful liberation in a state without fixation,

If one knows that, then that is being a tantrika.


Seeing the natural essence of the mind,

Without attachment to experiences of clarity and bliss

And the slightest mental fabrication having vanished,

If one knows that that is being a yogin.


Inspired by impermanence and death [199]

Meditating without distraction on the genuine sublime,

Knowing that sensory pleasures are the deception of the maras

If one knows that, that is being a meditator.


Emptiness and compassion arising from within

Eliminating the cherishing of the illusory body

Adopting bad circumstances as the path to bliss,

If one knows that that is the chöyul.


Seeing emptiness and unreality on realizing that

I and me are composed from the five aggregates,

And that all individual appearances are from dependent aggregations,

Knowing that, that is the madhyamaka


Knowing the three aspects of innateness

As being like water and waves

So that whatever appears is the manifestation of the dharmakaya,

If one knows that, that is the mahamudra


Attaining ultimate certainty in the state beyond the intellect

Making the final division through practicing union,

So that whatever is done is the great spontaneous liberation

If one knows that, then that is dzogchen.


Even though I have not studied much,

The profound path of Vajrabhairava

Has the quality of bringing out the power

That is the knowledge of an ocean of texts.


Cha Lotsawa was overwhelmed by faith in Ralo, ended his retreat, invited Ralo inside and prostrated to him countless times and said, “Precious Lama, I confess and repent speaking inappropriate words to you, not knwoing that you are a siddha who has attained liberation of all through knowing one thing. From now on I will fulfill all your commands, and therefore take me as your pupil and give me your teachings.” [200]

Ralo accepted him, and then Cha Lotsawa Kunga Dorje returned to his homeland, and made great preparations for Ralo to come there.

Meanwhile Ralo and his pupils were invited to come to Rong Ngurmik. When he went there, all the lay people and monastics of the area came to welcome him and offer him tea.  A great incalculable amount of offerings of necessities were made to him, including, doz, horses, cattle, felt, flowers, copper vessels and so on.

Ralo taught the Dharma to an assembly of five thousand people and countless individuals gave up bad actions, took vows, and made commitments to practice good actions.

Ralo gave the empowerment and instructions of the profound path of Vajrabhairava to a gathering of Rongpa Könchok Bum and about one thousand two hundred others. At that time, all developed special experiences and realization, their defilements naturally ceased, and there was thunder, earth tremors, a vast network of rainbows and light rays, a rain of flowers and the sound of music.

Ralo used all that had been offered to him to serve the sangha and perform acts of charity for the communities in that area, ransom life, free animals, and so on.

Ralo made vast offerings, such as silken clothing, gold for the faces and butter lamps, to the three kinds of representation in general and particularly to the Ngurmik Tara. Amrita like milk flowed three times from the palm of Tara’s hand, and whoever tasted it developed an excellent Samadhi.

Then the people arrived from Chal Lotsawa Kunga Dorje to invite him and Ralo went to Chal Chölung Karmo. [201]. He was greeted by a ceremonial line of monks in yellow robes, and he taught the Dharma there to a countless assembly of men and women. Counting only the monastics there were about three or four thousand. Groups of two hundred people would come and go to receive teachings. Rad led them all away from bad actions and onto the path to liberation. He gave food to the hungry, drink to the thirsty, wealth to the poor, medicine to the sick, ransomed those who were to be executed, and benefited many beings through the Dharma and material things. Many individuals were benefited in terms of their present lives, and many entered the path that would benefit them in future lives.

Then Ralo gave the empowerment and instructions to Chal Lotsawa and about two hundred others. When he did this, from Ralo’s body there appeared many things, such as whirling lights, spheres of light, the insignias of the deity, letters of the mantra, and so on. The sound of the mantra resounded clearly from the ritual objects, and many other marvelous events occurred. Chal Lotsawa was liberated from the knots of dualism, an inconceivable experience arose within his being, [202] and he had a vision of Vajra Bhairava and all the other vajra wrathful deities.  Subsequently, Chal Lotsawa ripened and liberated countless pupils in Ü, Tsang and Kham, and he passed away as a body of light. All the other pupils  gained special realization, and brought bliss and warmth into their subtle airs, brought air to their fingertips, and so on.

When the teachings were completed, the Geshe, Chal Lotsawa Kunga Dorje, in order to repay Ralo’s kindness, offered him three sets of the hundred thousand verse prajnaparamita sutra that were brand new, and incalculable offerings of gold, turquoise, horse harness, madder, saffron, cotton, felt and so on.


Then Ralo was invited by Rongben Chenpo to Rong Enmar. Rong Benchenpo arranged a great welcome and festival for Ralo’s arrival. A crowd that was too large ofr the valley assembled to meet Ralo. He taught them the Dharma and he brought them onto the path of avoiding bad actions and practicing good actions. About two thousand  two hundred people took full monastic ordination. In particular, he gave the empowerment and instructions to Rongben Chenpo and about nine hundred others, and for seven days there was a tent of rainbow light, fruit ripened on the trees out of season, and birds and wild animals circumambulated them. Rongben and all the other pupils were freed from dualistic concepts [203] and gained unrivaled wisdom and realization. They twice made ten-thousand-fold offerings that included gold statues, silver statues, tangkhas, stupas, dres54 of gold, dres of silver, silk, and so on. They offered the Enmar temple that contained a thousand volumes of the canon, together with the branch temples.

Ralo himself used all the offerings he received, large and small without omitting any, for the annual restoration of many old images and the creation of many new. He made an excellent tea offering to all the great and small monasteries in Ü, Tsang and Kham, made a vast amount of offerings to all images, accomplished acts of charity to people without bias or distinction, banned hunting in mountains, rivers and roads, ended conflicts, freed prisoners, and even establishing ferries and bridges, accomplishing repeatedly a vast amount of such virtuous actions.

Then Ralo mainly dwelt in the Enmar temple and established a meditation center in the upper reaches of that valley, a monastic college in its middle area, and a tantrika center at its lower end. He gave a vast amount of empowerments, teachings, practice instructions, bodhisattva vows, and so on. There were about five hundred pupils dedicated solely to practice and about eight thousand who received teachings. The effect of this was that throughout the entire country illness, famine, and conflicts ceased completely, [204] there was an increase in rainfall, harvests improved, and everyone became happy.


Then, when Ralo had reached his sixty-first year, five dakinis, one white, one yellow, one red, one green and one blue, all wearing bone adornments, came to greet him. As they played their hand drums and danced, they sang him this song:


We have come, we’ve come from Vajrasana

We have come from Menjadvipa,

You, the devoted lama Dorje Drakpa

Aren’t you going to go to meet your father guru?


Then the dakinis vanished. Ralo thought, “ My guru told me to come and see him after three twelve-year cycles. This was to remind me of that.” He then began preparations for traveling to India. The people, chiefs, and sangha of Tsang all tried to dissuade him from going because of the dangers on the road, but Ralo sand them this song in reply:


I am Vajrabhairava,

I have the power of wrathful sorcery

Event if all the three worlds rose up as my enemies

I would never feel afraid,


Even the Indian Purnakrishna

Could not harm me and killed himself

Look at how I was even able to destroy

Three hundred households in Nyenam Dri. [205]


Didn’t you see how I was immune

To the rain of kilas like thunderbolts

Sent by Langlab Changchub Dorje?

Look at how I destroyed him instead.


I am the great wrathful one

I am an indestructible diamond

Even if I don’t defeat others

They cannot defeat me.


Even though there is w great tempest of worldly deities

There is none of them that I cannot overpower.

So none of you worry at all

About the journey I am going to make.


Everyone was amazed and overwhelmed with faith in him. Everyone heard that Ralo was going to go to India, and all his pupils made many offerings and he received a lot of gold. Chieftains such as Lhatsun Ngönmo, and all the people of the area also offered a lot of gold, so that in the end Ralo had a hundred thousand ounces of gold.

Four of them set out: Ralo, his brother, the master from Tsang Gongrawa, and Balpo Lotsawa. As they traveled Ngada Tsedé and the holders of the pitakas in Ü and Tsang invited Ralo to come and teach the Dharma, so that as they traveled from one place to another, there was an unbroken continuity of farewell parties escorting them on their way and welcoming parties coming to meet them and escort them to their destinations.

He gave excellent Dharma teaching to a gathering of Ngok Lotsawa Loden Sherab, Nyen Lotsawa Darma Drak Tsen Khawoché, Khyungpo Chötsön, [91b] Martung Depa Sherab, Mangor Changchub Sherab, [206] and Dakpo Wangyal. It was at that time Zangkhor Lotsawa translated The Adornment of Pramana. Ralo heard from Tsenkhawoche the five Maitreya Dharmas of his teacher Pandita Prajnana.

Ralo knew that there would be an obstacle to the life of the King and thought to give him instructions to prevent it, but Zangkhol Lotsawa created a rift between Ralo and the King.

The teachings ended and the other lotsawas left for their homes while Ralo and Nyen Lotsawa went down to Nepal. Nyen Lotsawa was upset when a  thief stole the fifteen ounces of gold that he had sown up in a leather pouch and so Ralo gave him a hundred ounces of gold. Then Nyen Lotsawa went to India, and Ralo went to Yerang Nyimateng and there met Bharo. About two hundred Hadu gathered and seven times an excellent ganacakra was held.  Ralo offered Bharo ten thousand ounces of gold in a roll of silk, and received countless teachings such as Vajrabhairava’s “elaborate peacock of poisonous power” and its practices, and received countless profound key teachings such as the tantra’s contents guide, summary, rebuttal of criticism, essential points, explanation of difficult points, glossary, collected teachings, instructions, and so on. At that time, Ralo saw the statue of Vajrabhairava shone like burnished gold, light rays of five colors came from his mouth and from the tips of the light rays there fell a rain of amrita and many people drank it and were satisfied. [207] He saw this to be a sign that he would acquire many worthy pupils.

Then Ralo pleased the other gurus that he had Dharma conncetions with by giving them offerings of gold. At all the sacred places in Nepal he he made vast offerings of lights, food, canopies, mandalas, and so on. He distributed gold amongst the sanghas. He benefited beings on a greater scale than ever with empowerments and instructions, Ralo saw the devas and nagas of the land rendered him all kinds of honor, saying, “It is a great honour that you have come here.”

Then Ralo went to India, where he was greeted and given an excellent welcome by all the people and deities in the region. Many panditas and siddhas requested that Ralo give them teachings.

When he reached Vajrasana seven black shiny crows with beaks of ironwho were the size of full grown sheep appeared and circled Ralo. Ralo knew that they were the four armed Mahakala and his entourage. At the Bodhi tree and the temples he made countless offerings, such as tormas made from fourteen man-loads of rice, lights made with three hundred loads of butter, canopies, pennants, parasols, an so on. [208] He paid excellent honor to the sanghas in all places such as Nalanda.

The non-Buddhist Kalakrishna and his five hundred followers came to debate with him.  He was very powerful so that no one could answer him. Lama Ralo discussed the Dharma with him and defeated him three times, so Kalakrishna flew up into the sky and hurled a rain of rocks down on Ralo. Therefore Ralo drew a lingam  on the ground and stabbed it with a kila. At that instant Kalakrishna fell to the ground, vomited blood, and died. Then the five hundred followers with matted hairlocks abandoned the non-Buddhist tradition and entered Buddhism. The king, panditas and householders all made a great thanks offering to Ralo and gave him the name Śrī Nathamijaya.

Then Ralo met the Mahapandita Meñjadvīpa and offered him five ounces of gold, and requested him to come to Tibet. He agreed, and so the master from Nemo Ragongwa, and Ralo’s elder brother went on ahead, taking the message that the Pandita was coming and that people should come to welcome him.

Then the mahapandita Meñjadvīpa and the junior pandita Abhiyuktaka accompanied by Lama Ralo and Balpo Lotsawa, started on their journey to Tibet. They crossed the pass of Mönchen and reached the center of Mönyul. Through miraculous powers Ralo subjugated the people of that dark land and brought them to the Dharma. He established the Dharma there, giving vows not to kill, to observe vows on sacred days, and there were many who tool full monastic ordination. He also taught the Dharma to countless people in such places as Möndrup and Tsona, gave them such vows asthose for sacred days and many hundreds took vows of full monastic ordination. He gave the empowerment and instructions as a result of which about a thousand pupils attained siddhi. Continuing their journey, they came to Sengeri where Ralo benefited countless lay people and monastics. He received many offerings that he used to end conflicts and create pathways and bridges, and so on. [93a]

They came to Phagri, where countless lay and monastic Tibetans came to greet them with an elaborate welcome. For over three years they journeyed around Ü, Tsang, Lhodrak, Nyalchar, and so on, visiting all areas. There were incalculable gatherings of people and material wealth, and a continuous succession of countless pupil who received teachings and practiced. For over four and a half years they translated many Dharma teachings of Sutras, vinaya, and mantra, and made sure the texts were accurate. They revised many translations of tantras and sadhanas, and also made some new translations, in particular, translating the Indian texts of the seventh chapter of the Vajrabhairava tantra, [210] the fourth chapter, the third chapter, the chapter on the spoken lineage, the chapter on the worker Telo, the empowerment rite and sadhana composed by Lalita, the mandala visualization composed by Amogha; the fire-offering, tantra commentary; yantra practice text, and ganachakra text composed by Ratnākaraśanti; The Sixth Lamp composed by Mañjuśrimitra; the three sadhanas composed by Bharo, and so on.

Pandita Ubhiyukta, in the entourage of Mahapandita Meñjidvīpa,  made many translations, such as Vārāhī, an extensive commentary on the root downfalls, and madhyamaka texts.

When they were staying in Ngamong Chushul, Darma Dodé, who was the venerable Marpa’s son, came to the Dharma teachings. Ralo made him an excellent offering of five ounces of gold, five hundred loads of grain, and so on. Darma Dodé thought to himself, “If I could make this Ra Lotsawa become my pupil because all people high and low believe in him, my activity will definitely become vast.” He asked Ralo, “Ra Lotsawa, who do you consider your guru, and what kind of teachings do you know?”

Ralo said, “My teachers are Bharo and Meñjidvīpa. My teachings I know are called the oral lineage of Ra’s instructions.”

Darma Dodé said, “The real teachings are those of my father. [211] His guru was mahapandita Nāropa.  Your guru Bharo is a non-Buddhist yogin. Your yidam is in the form of an animal. Your guardian is the Mara Yama. That kind of Dharma is a cuase for rebirth in the lower realms. What you should do is enter my father’s Dharma. I have the profound Hevajra. I have the quintessential Mahāmāya. I have the ultimate essence, Cakrasamvara. I have the Guhyasamāja, which is as vast as space. I have Chatuhpita, which is the king of tantras.”

Ralo replied, “That is truly wonderful, but here is the reason why my teachings are superior to all those. Guhysamaja has the instructions on illusory body and luminosity, but does not have the essential rpoofound teaching of chandali’s blazing and dripping. The mother tantra’s Chakrasamvara does not have the enhancement of the vast methods of the father tantra. Hevajra does not the the precious six Dharmas or the necessary four Dharmas. Mahāmaya does not have the obstacle-eliminating yantra. Catuhpita does not have the three adoptions onto the path. All of them do not have the practice of the peaceful and wrathful deities. They do not have the activity practices of the faces, insignias, and so on. As this teaching of mine has them all, it is superior. Moreover, the tantra states:

The wrathful deities drop their weapons

When they see glorious Vajrabhairava.

And therefore teaches that Vajrabhairava’s power overwhelms all other wrathful deities. [212] There is an activity practice for each of his faces and insignias, which is not to be found in any other tantra. The guardian of this teaching is the ruler over the lives of all beings in the three realms, who knows what is good and bad, can distinguish between truth and lies, therefore what greater guardian could one need?”

This answer displeased Darma Dodé, who said,” It’s not right for you to say that your Nepalese non-Buddhist Dharma is superior to the Dharma that my father translated after receiving it from an Indian Pandita. I am a Hevajra siddha. I am completely confident in relation to you, so we will compete to see who is more powerful, and I will wipe out every single Dharma teaching you have translated.”

Darma Dodé then  then went on retreat for a month practicing the sorcery that is taught in the Hevajra root tantra. When he directed the power of the sorcery, Lama Ralo and his pupils were traveling down a track that led into a valley, and one of the attendants fell off his horse and was killed. Then a tempest arose and Ralo became concerned, and thought that it would not be right not to answer this kind of harm, but the omens are that his passing into the next world is a long time away.

Then Ralo went up to Enmar again, and while he was staying there, one night he had a vision in a state of luminosity, [213] and saw that the Dharma teachings he had translated would cease to exist if he did not kill Darma Dodé. He summoned the protector and his retinue who appeared in his presence. He told them, “Go and take Darma Dodé’s life. Instantly they transformed into a dust storm that went off in the direction of Lhodrak. In a little while the protector brought a human heart that he had put into his skull bowl and cut open with his curved knife, and said, “He is a good being who is a holder of the teachings, but his arrognce would be harmful to your lineage, and so I have brought you his life. Now perform the wrathful fire-offering.” Then the protector disappeared.

When Ralo performed the fire-offering, there were many marvels, such as the flames taking on the shapes of various weapons, and the smoke had the aroma of burning human flesh.

The next day, Darma Dode was thrown by his horse and killed, his consciousness being ejected into the heart of Mañjuśrī.

Marpa Sönam Rinchen, who was a relative of Lord Marpa came to see Ralo and said, “What greater bad karma is there than this slaying you have accomplished?”

Ralo replied, “You don’t understand a key meaning of the profound mantrayana. All of this becomes an aid to me.” And then Ralo sang him this song:


The primordial, naturally present nature

This unfabricated, self-arising wisdom,

Has no shape or color that can be identified. [214]

It is beyond thought or words, good or bad.


All beings, who are deluded

Not realizing that everything is like that,

Cause knowledge to be obscured

And experience all kinds of appearance, happiness and suffering.


They do not know that these appearances are their own delusions

And believe in the reality of the habitual tendency of perceiving good and bad.

As everything appears to be solidly real, they are attached to this life,

And believe in the duality of self and others, friends and enemies.


In order to overcome that, the Buddha taught

Eighty four thousand Dharmas

But beings, under the power of ignorance,

Won’t listen to methods that will help them.


They malign the swift path of profound instructions

And declare them to be heretical.

Which will cause them to wander in the lower existences

And to forever go round in the cycle of birth and death.

Continuously experiencing unendurable suffering.


There is no other method that can free them,

So I, with overwhelming compassion,

Summon ignorant, deluded beings

Into the triangular pit of the essence of phenomena.


With the sharp weapon of wisdom and knowledge

I chop up their cherished aggregate of physical form

So that they know the illusory nature of composite phenomena

And purify them of believing in the solidity of appearances.


With the weapon of limitless compassion,

I slay the duality of you and me

So that attachment and aversion, subject and object, naturally vanish

And the five poisons are transformed into the five wisdoms.


With the self-arising weapon of knowledge [215]

I slay ignorance, the obscuration of knowledge,

And their own, unfabricated, true face appears to them,

And they are purified of fixation on illusory appearance, on happiness and suffering.


In order that those slain enemies and obstructers

Are liberated from the chains of belief in reality

Their ultimate true nature manifests to them

And they reach the invincible level of the Dharmakaya.

From that state, in order to benefit other

They arise with the major and secondary signs and benefit beings.


I draw in the life and merit of

The forms of ignorance and illusory appearances

I extend the life and increase the merit of yogins

Merely as the illusory relative truth


The body of tendencies and karmic results

Is blessed as wisdom amrita

And fed to the mouths of the mandala deities

Which destroys the the peg that fastens down samsara and its materiality.


This is a good result for me, good for others, good for both.

It is the swift path of profound skilful methods.


This escorts to the level of buddhahood

All the beings who continually perform bad acts

And who will not listen to the Dharma.

This is my, Ralo’s, special Dharma.


Without doing long life practices or methods to avoid death,

Without  gathering ransoming lives, or gathering the accumulations

Life and merit is increased through slaying by sorcery

That is my, Ralo’s, special Dharma.


The five poisons are primordially pure.

Without needing to make efforts in meditation that stops them,

Whatever arises are cultivated and liberated [216]

That is my, Ralo’s, special Dharma.


Meditation on the unfabricated natural meaning

Its own power manifesting as deities without hindrance,

Emptiness not preventing appearances,

That is my, Ralo’s, special Dharma.


Through meditation on appearances and emptiness as deities

One knows that their essence has no existence, is empty.

Appearances doe not prevent emptiness.

That is my, Ralo’s, special Dharma.


Marpa Sönam Rinchen, developed faith in Ralo on hearing this, and asked Ralo to forgive him for having had a mistaken view. He became a follower of Ralo’s, received his empowerment and instructions and became a siddha. Subsequently, he benefited many beings and departed to the celestial realms.


Ralo stayed for a long time in Enmar. [96a] Then he went to Uyuk, Shang, Jang an many other places in Tsang, benefiting beings. It was at that time that Zangkar Lotsawa and Kaché Gönpa translated the Vajrapani and Vaisharavana teachings.  There was a great gathering of all the people, teachers and pupils. The Lotsawa became  a little envious caused a rift between Ralo and Pandita Meñjudvīpa, which could have been a great problem. However Ralo, using skilful methods, prevented that from happening, Then when the pandita was going to return to India, Ralo made him incalculable offerings, such as a thousand ounces of gold, seven balls of musk, a stupa of turquoises that was a hand-span in height, and so on. [217] Ralo also offered a hundred ounces of gold to Mahapandita Abhiyukta and escorted them as far as Nepal.

Pandita Meñjudvīpa was very pleased and gave to Ralo a relic of the Buddha’s body that was the size of an egg, Lalita’s vajra and bell, and Naropa’s clothing. He promised to be with Ralo in all his lifetimes. Then the pandita and his pupil went on to India, while Ralo and his pupils returned to Tibet.

All the humans and deities of Kyirong welcomed them, and Ralo received countless services and offerings He taught the Dharma to a great assembly, all of whom turned their minds to the Dharma Countless people took holy day voes and fasting vows. All the hunters and fishermen vowed not to kill and to recite the mani mantra. Ralo gave the empowerment and instructions to over two hundred worthy pupils, and they all had excellent experiences and realization. In particular, a young woman named Tashi Kyi requested the empowerment and instructions from Ralo, making him a great offering three times. The first time, se saw Ralo as the Cakrasamvara deities. The second time, the same many dancing Varahi deities. The third time,  she saw the Vajrabhairava deities, and a meditative state arose in her mind. She abandoned the householder’s life and devoted herself to practice. [218] Subsequently, she ripened and liberated about a thousand pupils, and she departed to the celestial relms in her own body, accompanied by the sound of music.

Then when Ralo was on the road to Mount Kailash, everyone became afflicted with thirst when they were crossing a sandy desert. Ralo meditated and a great river suddenly appeared. Everyone drank from it and washed in it. Afterwards, it vanished without a trace. They asked Ralo, “What was that water?” and he replied, “It was a manifestation from my meditation.” They then said, “Well wouldn’t it be a good idea for it to remain here always?” Ralo said, “That could have happened but no one prayed for it.”

Afterwards they arrived at Mount Kailash and Lake Mansarovar. There Ralo and many of his pupils all saw Shakyamuni Buddha encircled by the sixteen arhants. The nagas of Lake Mansarovar offered Ralo a necklace of red pearls and asked to be given the Bodhisattva vow.

A Bonpo priest sent down a mass of thunderbolts on Ralo and his pupils. Ralo made the threatening hand gesture and they turned round and fell on the Bonpo priest, who died.

They went to all the regions of Ngari, such as Guge, Purang and mand Mangyul. There was not enough room in the valleys for the people who thronged to see him. He received countless offerings, such as gold, silver, sugar, molasses, sik, and fruit. Countless people took the vows of monastic ordination. He gave many teachings on karma, so that everyone abandoned bad actions and practiced good. [219]

Ralo made vast offerings, such as lights,  ceremonial scarves, pennants and canopies in the Thoding temple built by Lha Lama, the Khachar temple built by Chung Khoré and all great and small temples in Ngari. He made an excellent offering of tea and sugar to the sanghas, and used a hundred ounces of gold to establish an annual recitation of Chanting the Names of Manjushri and the hundred thousand verse Perfection of Wisdom sutra. There were twelve thousand pupils who achieved all the qualities of meditation through receiving his instructions of Vajrabhairava. Moreover, Ralo nurtured a great number of individuals through such practices as the black Chakrasamvara and Vajravarahi. Wherever Ralo gave the empowerment and instructions, there always appeared such good omes as rainbows, a rain of flowers, the sound of music, and so on, so that everyone had unwavering faith in him. A dzo died there, and for seven days its body was covered in light and the syllables Oṃ āḥ and hūṃ naturally appeared on its horns and hooves.

When Ralo was staying in Mangyul, King Lhadé came to see him. Ralo did not get up to greet hima dn the king became angry, and said, “I am the King of this land, so why aren’t you standing up?”

Ralo said, “I’m a King too, so I can’t stand up.”

The king said, “Well if you’re a king where are is your palace, your steed, your subjects? Show the to me.”

Ralo replied with this song:


I pray with heartfelt devotion

To the compassionate guru.

Give your blessing to the beings in the three realms of samsara

So that they will attain buddhahood.


You, the king of deluded thoughts,

Have asked the king of the true meaning

What residence and possessions he has,

So shall explain what it is that I have.


On the ground of pure commitment

I have built the palace of the changeless view,

It has the guards of undistracted meditation

And is encircled by the walls of spontaneous conduct.


There is the extensive wealth of the innate result

Within which resides the king of self-knowing awareness

Encircled by an entourage o ministers who are the appearances of its power

The precious harness and saddle that is self arising

beautifies the stallion of active airs.


The self illuminating lamps of wisdom are burning

Appearances arising as adornments are the collection of tax.

The kingdom is ruled without activity, transcending the intellect.

Defeating the enemies that are mindless delusion.


Everywhere is gone to without going anywhere.

The conqueror: conquers the enemies that are the defilements.

The “or” means that he is the possessor of qualities.

Because I have the good qualities and am free of faults

That is why the work King applies to me.


King Lhadé then felt regret and faith, and asked Ralo for forgiveness for his previous lack of faith in him.  The King invited Ralo to the palace, where he honored him well, offered him half the kingdom, and requested teachings. [221]

Ralo gave the King the empowerment and instructions and e became a siddha who was able to benefit many beings.


When Ralo went to Shangshung, as requested by peaceful and wrathful goddesses, he overcame many Bonpos through debate and miraculous powers and brought them to the Dharma.

In Purang, Geshe Puracandra, who was an expert in Vajravarahi came to create a Dharma connection with Ralo. When Ralo gave him the empowerment and instructions Puracandra experienced overwhelming bliss and the sensation that he did not have a body. He was astonished to be liberated right then, and said, “It is enough just to hear Ralo’s instructions!”

A tantrika Phurbu Tsering was afflicted with leprosy. When Ralo gave him the empowerment and instructions, he was healed and became a siddha, so that Ralo’s teaching became renowned as being able to heal leprosy.

A nun named Ösal Drön was near death. Ralo gave her the empowerment and she recovered. He gave her the instructions, set her to meditating and she became someone who had the power to benefit deities, spirits and humans. Eventually she passed away as a rainbow body.

Altogether Ralo spent about fourteen years in Ngari. Then he came to Nyenam. All the people and deities of that area came to welcome him. After he was served with tea and then listened to his teachings. He gave them a vast number of instructions. [222]

Ralo gave full ordination to his nephew, Ra Chörab, and gave him many teachings, such as Cakrasamvara, Hevajra, and Varahi, and taught him how to translate.  Ra Chörab experienced omens of harm for seven days and told Ralo about it. Ralo said, “Vajrabhairava is the profound method for extending life,” and gave Ra Chörab the empowerment and instructions for Vajrabhairava. He practiced the meditation and was freed from the danger of dying and saw Ralo as Vajrabhairava.  Rachörab arranged a ganachakra, and asked Ralo to write instructions for Krishnayamari, Mukhashat and Vajrabhairava. Ralo agreed to do so, entered a retreat on the tenth day of  the first winter month,55 and composed the following works:

A commentary on the seven realizations/chapters.

A commentary on Kirshnayamari.

The Quintessential Instructions

The propitiatory and accomplishment practice called “drawing in the life-force of enemies.”

The treasury of wish-fulfilling jewels: a sadhana for the thirteen Vajrabhairava deities.

The Pure Light: a sadhana for the principal Vajrabhairava deity alone.

Consuming the three realms: a sadhana for the three faced, six armed Vajrabhairava.

The Pure River: a sadhana for the one-faced four-armed Vajrabhairava.

The Gathering of Precious Benefits: a sadhana for the one-faced two-armed Vajrabhairava.

The Eight Dharmas necessary for the completions stage.

The precious Six Dharmas.

The Five Dharmas of benefiting others.

The twenty-eight yantras that are generally necessary. [223]

The Clarifications

The Oral Instructions

The Elimination of all adversities: a peaceful fire-offering

Increasing all the is desired : an increasing fire-offering

The vital hook: a controlling fire-offering

Subjugation of all enemies: a wrathful fire-offering.

The poisonous power that draws the black arrow on the black bow: the elaborate peacock.

The river of good fortune: an empowerment rite.

The visualization and empowerment for the essential meaning of the six-faced [Mañjuśrī] tantra.

Krishnayamari’s tantra guide, great sadhana and empowerment rite for the three higher empowerments, summarized mandala practice from the Indian text. Record of instructions from the deathless Dharma basis to the explanatory teachings.

The practice instructions, from causing rain to invoking the daughters of devas and nagas.


At that time, Ralo saw the orange Mañjuśri with a thousand faces, arms and eyes, encircled by contless buddhas and bodhisattvas, who said, “Excellent!”

He saw a green Vajrabhairava with countless faces and arms, shining with lights of five colors, in union with his consort Vetalī. In his heart was Kirshnayamari, encircled by a retinue of eight destroyers and four consorts. From all aspects of their faces and bodies there fell a rain of jewels and Ralo knew that many would attain the supreme siddhi.

From when he began writing until the end, every day there were rainbow lights and rainfalls of flowers. Every night many dakinis gathered and made prostrations and circumambulations. Day and night there was a delightful aroma, and there was the sound of many voices expressing thanks.


Ralo completed his writing on the fifteenth day of the middle winter month. When he gave the reading transmission within the retreat, sunbeams and rainbows struck the texts. There was thunder and a gentle fall of rain.

Everyone thought it was a marvel that there would be rainbows and thunder in winter at Arang Gang, and were overwhelmed by faith in Ralo. [99b]


Not long after, Zangkar Lotsawa was going to perform an extensive sorcery ritual. Ralo offered Zangkar an ounce of gold and requested him not to perform it, but Zangkar would not listen.  He said, “You, Ralo, are soon going to see omens of your going to the next world.”

Ralo with complete cofidence said, “First you prevented me from meeting the King of Ngari. Then you caused a rift between me and the pandita. Now, you are practicing sorcery against me, even though I have done nothing wrongYou, who makes confessions, has no fear, and I believe that there isn’t any need for Dharma practitioners to compete with each other. But f you don’t want to listen to what I have to say, then just do what you want.”

Ralo returned to [Arang Gang] ,and Sangkar Lotsawa practiced the Vaishravana sorcery so that Vaisharavana, his retinue of eight Kuberas, and an army of a million yakshas appeared and began to attack Ralo, but he meditated on the protective circle and they were unable to harm him and went back [225] to Zangkar Lotsawa and told him, “Our one Lord, we were unable to destroy him.  Ralo and his pupils were behind vajra walls that were surrounded by a mass of flames. Nt even light could get through to them.”

Zangkar Lotsawa chastised them, saying “This is all because you’re all talk with nothing behind it. I’ll go do it myself.”

Zangkar transformed himself into a Vajrapani the size of a mountain and came to where Ralo was. Ralo transformed himself into Vajrabhairava and gored him with his horns, touching his vital life-force, so that Zangkar retreated to his own place. He said, “I am someone who has attained the power of Vajrapani. Until now no one has been able to resist that power, but this time there has been a little problem.” [100a]

Seven days later, a tumor grew on his vital life force and he passed away, and was brought to the realm of Manjushri. Vaishravana and his retinue were furious and came again to harm Ralo. Ralo made the threatening hand gesture and they all fell flat on their backs. He said to them, “If you so not know take an oath you will be burned.” They then took an oath to accomplish whatever he commanded. [226]

Zangkar’s pupils also were amazed, saying, “Our lama had gained the power of Vajrapani, and was not able to defeat the power of Ralo, so Ralo must be a greater lama,” and they joined his followers. The temple at Chumig Ringmo and its branch temples all came into Ralo’s hands. Ralo gave Zangkar’s pupils many of whom had already gained realization, the empowerment and instructions and they all progressed higher and many of them attained rainbow bodies.


Ralo went to Tsang again and benefited many beings on the way.  Everything that he was offered he gave to the sanghas and lamas of those areas.

When he came to Ukpalung, the Mantra Master Great Dropukpa in order to test him requested a contest with Ralo, who accepted the challenge.

Dropukpa immediately manifested the form of the three-faced six-armed Mahottara. Ralo transformed into Vajrabhairava [100b] and his gaze instantly caused the earth and sky to turn upside down. All the people were terrified, all the birds flew away, and all the animals snapped their tethers and ran off. Ralo said, “If you have the power to counter this then do so,” [227] but Dropukpa was unable. Then Ralo relaxed his meditation and everything went back to normal. Everyone felt faith in him and his fame became earth-shakingly great. Dropukpa received the empowerment and instructions from Ra Lotsawa and through practicing them his meditation developed far more than it had previously been. His wisdom increased in all directions, he liberated about five thousand pupils, and then passed into nirvana.


Then Ralo went to Tobgyal, and while he was benefiting beings there he met Matok Jangbar, a pupil of Zurchungpa and one of the hereditary holders of his lineage, externally a scholar of philosophy and internally a master of dzogchen.

Matok Jangbar asked him, “Ra Lotsawa, what meditation do you practice?”

When Ra Lotsawa described how he gained experience from the generation and completion stages, Matok Jangbar said, “That is all conceptual Dharma; one cannot progress on the paths and levels of enlightenment by fixation on solidity. The profound Dharma is to look at ones own nature and relax in it as it is.”

In answer Ra Lotsawa sang this song:


Dorje Drakpa, the little Tibetan priest,

Is singing a song of his joyful experience, hooray!

If it has any meaning keep it in your mind.

If it is just arrogance I pray for your forgiveness.


The mind is empty and beyond identification

The nature of emptiness has no coming or going. [228]

It has no arising, remaining or ceasing

To search for a source is to fixate on reality.


In the great natural self-existing state

There is neither bondage nor liberation.

Tension and relaxation are mental fabrications

Elaboration and simplicity are merely words,

In fact neither of them have an individual existence.


Believing there is good or bad is hope and fear

The generation stage is the appearance of the mind’s power.

It is belief in solidity when you view with concepts

the yoga of the interoperability of bliss and emptiness.


The meditators of future generations,

in danger of making errors in experience and understanding,

Understand this and practice it.


Hearing this, Matok Jangba developed faith in Ra Lotsawa, offered him a hundred shoi of gold and requested the Dharma. He was given the empowerments and instructions, attained the siddhis and became someone who had the power to benefit many beings.


Then Ra Lotsawa went back to Enmar, where he continued his previous activities there. He used offerings to construct a hundred cubit high Maitreya, and when he consecrated it there were many marvelous signs.

Then someone came Nyemo to invite Ra Lotsawa there and they set off on their journey there. One day, when they came to Sakra Drupo, the river was very swollen and their boat was almost capsizing in the midst of its waves. Ra Lotsawa made the threatening gesture and the waters became peaceful. Even now, everyone attests that however swollen the river becomes, no coracle ever sinks in it. [229]

Then they went successively to places such as Nyemo Chekar, Nyemo Ramang, and Nyemo Rintse. All the lay and ordained people of that area, both  and low, came to render him great service and offerings.  Wherever he went,  there were crowds of ten thousands of people and he taught the Dharma to the assemblies so that people who were doing bad actions stopped and established traditions of practicing the ten good actions. He acquired two hundred and fifty pupils in Nyemo Chekar; a thousand four hundred in Ramang; five hundred and twenty in Rinchentse and three hundred in Yakde. He gave them all the empowerments and instructions and everyone of them gained the five clairvoyances and the siddhi of being able to see all four continents simulataneously.

When Ra Lotsawa was staying in Shudrushi, a naked woman wearing bone adornments brought to him a beautiful, attractive sixteen-year old girl. She had white skin with a reddish glow, and a sindura colored nose. The palms of her hands were marked with the syllable Hrīḥ. The woman offered the girl to Ra Lotsawa and then vanished.

Ra Lotsawa asked the girl, “Who are you? What’s your name?”

She answered with this song:


I am Sarasvatī.

My name is Metok Dazerma.

Dorje Drakpa, emanation of Mañjuśrī,

I have come to be your secret attendant.


Ra Lotsawa realized that she must be the consort that had been prophesied by venerable Bharo, and took her as his mudrā. [230] After a month had past everyone got to know of it and he was widely criticized. Geshe Shuka Dampa, a master scholar in Shunyemo, came to dispute with Ra Lotsawa. Ra Lotsawa swallowed a hooked needle and it came out from his penis. Then he drew up milk through his penis and it came out from his anus. The Geshe said that was still not enough, so Ra Lotsawa cut open his own chest with a knife and upon his heart, which was an eight petalled lotus, was seated venerable Manjushri, encircled by a great entourage within a tent of rainbow lights, and from within a mist many gods and goddesses appeared with many offerings such as parasols and victory banners.  His lungs were crystal caves in which the eighty-four mahasiddhas were talking with each other. His liver was a tent made of red flowers, within which many dakinis were gathered as thickly as clouds. At his throat Vajrabhairava’s mandala was radiating countless light rays. In brief  there was no appearance of flesh, blood or organs, instead everything inside was a vivid divine manifestation. Ra Lotsawa sang this song:


Although you object

to my reliance on a karmamudrā

Every objection will be resolved one after the other

These are the reasons why:


Appearances are the male consort, emptiness is the female

They are in non-dual union

According to your proposition,[231]

You are stating that appearance and emptiness are separate.


Sounds are the male consort, the emptiness of sound is the female

They are in non-dual union

According to your proposition,

You are stating that sound and emptiness are separate.


Clarity is the male consort and emptiness is the female

They are in non-dual union

According to your proposition,

You are stating that clarity and emptiness are separate.


Awareness is the male consort and emptiness is the female

They are in non-dual union

According to your proposition,

You are stating that awareness and emptiness are separate.


Bliss is the male consort and emptiness is the female

They are in non-dual union

According to your proposition,

You are stating that bliss and emptiness are separate.


The Five family Buddhas

the eight great bodhisattvas

And all the families of wrathful deities,

Haven’t you seen that they are all united with their consorts?


In the tantras, which are the essence of the path,

Doesn’t it teach that it’s necessary to have a vidyā

During the path of maturation — the four empowerments

And during meditation on the path of liberation —the completion stage?


Even though I have not studied extensively,

Through the power of applying myself to one-pointed meditation

Like a a skilled physician giving medical treatment

I understand how to teach the Dharma and the tantras.


During the time of the Shravakayana

The afflictions, such as desire

Are each eliminated by their remedies.

Therefore it is the path of elimination.


During the time of the Paramitayana

The five poisons, such as desire [232]

Are purified by the magic of skilful means.

Therefore it is the path of purification.


During the time of the other mantrayanas

Thoughts, such as desire

Are transformed into companions through knowing samādhi.

Therefore it is the path of transformation.


The special quality of this profound Dharma:

All stains, such as desire

Are realized to be inseparable from the five wisdoms.

Therefore it is the inseparability of the basis and the path.


The syllable E is wisdom, the “space” of the female consort.

The syllable Vaṃ is the great method, united with the male.

This attainment of buddhahood through union

Is my, Ralo’s, special Dharma.


When he had finished his song, he touched his consort with his hand and she transformed into a khatvaṅga. The geshe felt faith, regret and asked for Ralo to forgive him for having previously disputed with him. He offered all his possessions to Ralo. He gave his followers the empowerments and instructions and everyone attained siddhis, each one accomplishing a vast benefit for beings. When Geshe Shuka Dampa passed away, rainbows, flowers and a rain of relic pills descended on his body.

As a result of this all criticism of Ralo disappeared without trace, and even more lay and ordained people developed faith in him and his fame spread over the earth.


Then Ra Lotsawa went to Thön, where he ripened and liberated many lay and ordained people. In particular he took Lun Sempa Shakya and two thousand and a hundred other worthy ones as pupils and gave them the empowerments and instructions. [233] There were many marvelous signs, such as different colored rays of rainbow light striking each Buddha family crown and deities actually appearing within the divine palace of the great mandala. Lun Sempa Shakya through his commitment perfected elimination and realization. He had about eight hundred pupils and in the end passed away as a rainbow body. All the others belnded the life-essence and air below, destroyed belief in the reality of appearances, gained realization and whne they subsequently passed away, there was not one of them that did not produce relic-pills.

Ra Lotsawa collected together all the offerings that he had received in that region  and used it all to make offerings to lamas, serve the sanghas, give charity to the destitute, make hundredfold offerings to sacred images, save and free animals, resolve disputes, and so on.


Then Ra Lotsawa went to Muklar, Yol, Zé, Chushur, Kholma, Gyore Lhapa, Upper Jang, lower Jang and so on. In these places the assemblies of people and the offerings received were even greater than before. Ra Lotsawa gave the empowerments and instructions so that in each of these areas no less than three hundred pupils attained the supreme accomplishment.

When he gave the instructions to numerous pupils in Muklar, his pupil Lun Chandra had a stroke. When he prayed to Ra Lotsawa, a pole in front of him cracked with a loud snapping sound [234] and he was instantly restored to health. The following morning he went to speak with Ra Lotsawa, but without his asking about it Ralo said, “If it was not for me, you would have been close to death last night.”

Lun Chandra said that this was exactly what had happened, and Ra Lotsawa said, “I transferred your stroke to the pole. Go and look at it.”

Everyone went to Ralo’s hut to look at the pole, and were amazed when they saw that it had snapped into many pieces, and had even turned black in colour.

Lun Chandra gained the realization of the absence of self-nature, benefited countless beings and at the end of his life went to the celestial realms.


In Yol, he gave the bodhisattva vow to the local deity named Jodön and his retinue. Ralo’s pupils saw him perform miraculous transformations, which opened many doorways to meditation in them.

In Zé he overpowered the magical manifestation of an army of a thousand Tsen deities.

While he as staying in Chushur, he showed hell to many people who were performing bad actions, who on directly seeing them, stopped their bad actions.

In Kholma he entered a retreat in which he saw the mandala of Chakrsamvara who gave him a casket made of the sun and moon from within which came a flow of amrita. On swallowing it his body was filled with immaculate bliss.

When Ralo stayed in Gyere Lha56 he saw the protector Takshön and his retinue performing their activities. The five classes of dakinis, overjoyed danced and sang vajra songs. Listening to them Ralo gained certainty in the eighty thousand Dharma teachings. [235]

In Jang, some people asked him to perform a miracle, so he hung his robe on a rainbow. All the pupils felt great faith in him and exerted themselves in practice and many attained all kinds of miraculous powers.


Then some people came from Nyethang to invite him there and so he went. When he gave the empowerment to over three hundred people, they saw his body as being the size of a mountain and transparent and wearing the sambhogakaya costume, and the sound of his Dharma teaching was heard throughout the whole world. They all saw many white, yellow, red, green, and blue dakinis wearing bone adornments playing flutes and circling the mandala. When Ralo gave the teaching on his Dakini oral transmission, supplemented by oral instructions as experiential instructions, everyones thoughts stopped and they all had the direct experience of non-conceptual wisdom. Also many people came to receive the full monastic ordination, but he did not give the vows because he thought it would be harmful to the teachings as externally he visibly had a consort, even though internally he was not acting against the pratimoksha vows because he had the complete natural knowledge that transcends the duality of vow keeper and kept vows. Then he saw the four Maharajas and their retinues supplicating him to give the vows and [236] also saw the Arhat Upāli also saying the same, and so he gave the novice and full ordination vows as he had done before.

Then Ralo received an invitation from the local chieftain of Yardrok and so he subsequently went there. He went successively to Taklung, Nakartsé, Samding, Palde, Yarsi, Karmoling and other places and all the people, high and low bowed to him with respect.  He satisfied the gathered assemblies with Dharma and material goods, bringing them benefit and happiness. He ended the conflicts between localities. Wherever he went there were countless omens, such as excellent harvests, the cessation of disease, the appearance of rainbow lights and a rain of flowers and the various local deities honoring him.

He gave empowerment and instruction to a gathering of a thousand pupils such as Lun Dorpo, and set them to meditating. For each one of them, all their attachment to the appearances of this world ceased and a realization of unimpeded wisdom arose.

When he was giving them the empowerment and instructions, there were constant omens, such as smoke of burning human fat arising from an empty censer, the offerings of water transforming into scented water, and the liquid in the vase transforming into amrita that resembled milk, which was not used up even though a thousand people drank it, and which forcefully expelled illness and demons. [237]

When he was staying in Paldé, a woman named Sönam Wangmo made a ten-thousandfold offering of horses, dzo, monk cloaks, turquoise armor, and so on, and requested instruction. He gave her the empowerment and instruction of Vajrabhairava and set her to meditating. She became an excellent siddha with the power to benefit beings.

Ralo broke up an eighteen feet length  of red turquoise beads, each the size of dri dung, and gave them to the fishermen of Yardrok, and told them they should vow to no longer kill fish, but they would not agree to. Ralo entered a state of meditation and stamped the ground with his foot, so that the ground split open from which surged the red flames of hell surge up from it, its intense heat melting, and from which came the sound of wailing. Everyone fainted.

Then Ralo asked them, “You’re not afraid of going there?”

Everyone present gave up bad actions, practiced the Dharma, so that they attained countless siddhis.


Then Ralo went to Gampa. He went to such places as Menthang-né and Lhalung, and benefited a vast number of beings.

When he was making offerings in Ushangdo, he had a vision of Vajrapani encircled by sixty-four vajra-emissaries.

At that place there came a Lama Thashi who was learned and accomplished in the Guhyasamaja. [238] Ralo made excellent offerings, such as monk cloaks to him, and they had many discussions. Whether they debated on sutra or tantra Ralo was victorious, so that Thashi said, “You are victorious in our discussions, but my miraculous powers are greater,” and made a water flow upwards. Ralo said, “That is wonderful, but isn’t this more wonderful?” and he tied water into a knoe. Thashi was astonished and became Ralo’s pupil.

As a result of this Ralo attracted numerous pupils. A thousand and two hundred took full monastic ordination, and a hundred and fifty became white robed tantrikas. When Ralo gave them empowerment and instruction to thirty-two women, there were many marvelous signs. For example, above his head a parasol without a handle spun by itself and an unsupported canopy floated in the air, and to his right and left victory banners and flags stood upright without anyone holding them.

Thashipa and all the other pupils directly perceived Ralo as Vajrabhairava, their wisdom developed in every way and they attained an unwavering meditative state of the inseparability of bliss and emptiness. In particular, Thashipa subsequently ripened and liberated thousands of pupils, and finally passed away as a rainbow body. [239]

Then Ralo and his pupils, went to Draka and upper and lower Yorpo at market time. Everyone offered their faith and veneration and he benefited countless beings materially and through the Dharma. He gave full monastic ordination to hundreds of people.  As a result of his teaching, about a hundred and fifty people had the good fortune of attaining siddhi, attaining liberation and so on.

He was invited by people both within and outside monasteries and received many offerings that he used to accomplish vast virtue through making golden statues, silver statues sets of the canon, and so on.

He taught the Dharma to many deities and humans in those regions, bringing them onto the path to liberation. Each time he gave his empowerments and teachings about three hundred men and women were able to develop special, concept-transcending experiences.


Then Ralo went throughout upper, central and lower Dola. Because of his fame there was not enough room in the valleys for the men and women who gathered to meet him. He received countless offerings, such as four hundred shoii of pure gold, felt, cooking utensils, and soft cheese.  He ripened and liberated all he guided through empowerment, instruction, general Dharma, teaching, generosity, and so on. When he gave the profound empowerment and instructions of Vajrabhairava to Dzar Namka Drak and two thousand five hundred other pupils, there appeared signs auch as the clear sky being covered [240] by a net pattern of five rainbow lights, from which hung many light rays resembling long streamers, or in the shape of hollyhocks, or in the form of ritual vases, ritual rinsing jugs, and lattices of jewels that filled the air.

Then he sent his pupils to meditate in the various mountain ranges and every one of them attained the full accomplishment of dream and luminosity and were able to travel to many buddha realms.

Afterwards, Ralo went to Shungdreshing to go to the tomb of venerable Marpa. Some of the old pupils of Marpa were bitter that Ralo had killed Darma Dodé and would not allow him to go to the tomb, but Ralo passed through the walls without impediment and made an offering of butterlamps and a white silk scarf. At that time a shining relic the size of a fresh pea and having five colours fell from the body into Ralo’s lap. Ralo had a vision that Dombhi Heruka, riding a tiger and encircled by the eighty mahasiddhas came and gave him their blessing.

When he came out everyone was astonished but maligned Ralo saying that this was just an optical illusion.  Even though they tried hard to prevent it, the people of the three regions of Dolshung developed great faith in Ralo requested the Dharma from him and made continuous offerings to him. [241] Therefore they became particularly unhappy with him, and they constructed little houses and so on.

Ralo took the kila out from his waist belt and made a waved it in a circle. All those evil people vomited blood and died instantly as the earth shook with a loud roar. All their houses were irreparably destroyed. Everyone, including Ngok Dodé become Ralo’s patrons and pupils.   When Ralo came to the middle of a great market, Ngok bowed down to him and said, “Great lama, do not cause this kind of harm to beings, or everyone will say bad things about you.

In reply, Ralo sang this song:


Alas, one cannot trust what people

born at the end of times say.

Even if you help them they meditate on harming you.

This is why they have been wandering in samsara.


This slaying activity of mine

is it for the benefit of myself or others?

It is for the benefit of others,

It is in order to benefit beings that cannot be trained.


The Sūtra of Skillfull Methods teaches

how Captain Mahākaruṇika

completed the merit accumulation of a hundred thousand eons

by slaying Krishnashakti,

and was then reborn in a paradise.


In the Guhyasamaja Tantra it says: [242]

“If you slay all beings

with such a vajra secret as this,

you will be reborn as a bodhisattva

in the pure realm of Buddha Akshobhya.”

Those were the words of Vajradhara.


The Manjushri Krishnayamari Tantra says:

“Oh, this slaying is excellent!

This slaying is not slaying;

IT is not slaying but liberation from bad karma.

Those with little compassion cannot accomplish it.”


Also, the Tantra of the Secret Essence says:

“The mind that realizes the true meaning

forcefully liberates in the realm of unrealized beings.

This pleases the sugatas in the past, present and future.

It is the supreme great offering to them.”


The Tantra of the Union of the Buddhas  says:

“Peaceful activity will not benefit

The fierce and malevolent.

All the tathāgatas perform wrathful activity

that has the nature of wisdom and method.”


The Recitation of the Names of Mañjushri says:

“Great Offering; Great Anger;

Great Enemy of All Afflictions;”


There are countless such quotations.

Even the Buddha, the lord of sages,

defeated the maras with wrathful emanations.

Even Avalokiteshvara

manifested many wrathful forms.

Many of the mahasiddhas of India also

destroyed numerous non-Buddhists.


Therefore, this is why I am dedicated

to the practice of sorcery.


We wander in samsara because we do not recognize

our own awareness, which is like gold, [243]

because of the power of the stain of the body’s seal,

and this creates the variety of the six classes of existence,

in which we experience unendurable, infinite sufferings

such as heat and cold, hunger and thirst, being used,

birth, aging, sickness and death, fighting,

dying, passing away and falling to a lower existence.


The root of delusion is the stain of the body’s seal.

It is purified by the fire of wrathful activity

so that the gold of awareness, of self arising wisdom

is seen naked, unalloyed and unaltered.


The destruction of the body’s seal brings liberation from samsara

and attaining the eternal realm of natural immortality.

It is not slaying, it is purifying.

It is purifying beings of the duality of illusory appearances.


It is not emptying, it is perfecting.

It is perfecting stainless qualities.


That is the teaching in relative terms.

In definitive ultimate terms,

there is no one that is being slain and no one that slays,

just as an illusion cannot slay an illusion.


If one does not perceive even an atom of samsara or nirvana

how could the one be slain have any reality?


What activity of the mantrayana is there

that is other than the conduct of union and forceful liberation?


Those who conceive of this as being bad sinful

do so because of strong attachment to reality and solidity.



This song transformed the minds of all at the market, and those who did not previously have faith in Ralo noe gained it. All those who already had faith had stronger faith. [244] Everyone prayed to him together in a great mass of sound. Ralo gave them empowerment and instruction so that over two thousand pupils destroyed their attachment to reality, realized appearances to be the display of the dharmakaya and became siddhas who were every kind of person. Even the ordinary beings became those who have given up bad actions and practiced good actions. At that time there were many marvelous signs such as numerous perfectly formed dharmodayas, spheres, spokes, and square continuously appearing and disappearing in the middle of a sky as bright and clear as beryl, and a rainfall of flower petals, and the valley being filled by a beautiful scent, and so on.


Ngok Dodé felt great faith and invited  Ralo and his pupils to Riwo Khyungding Monastery in Shung. To establish a Dharma teaching Ngok Dodé made a ten-thousandfold offering to Ralo: a set of sutras,  four sets fo the hudred thousand verse Perfection of Wisdom Sutra, fifty red turquoises, ten thousand rolls of felt, eighty-two young dri, and so on. Amongst those who came to receive the teaching, the monastic community alone numbers about ten thousand, while the lay people were beyond enumeration.

Ralo taught them the Dharma  until they had attained an irreversible level with the seed of liberation planted in them. Ralo used all the offerings he received to establish reciting The Recitation of the Names of Manjushri a hundred thousand times, [245] the extensive group practices of Bhaishajyaguru, Shitatapatara and White Tara, and also the recitation of a hundred million mani mantras in Riwo Khyungding monastery and all the great and small monasteries of Shung. He had a hundred thousand gold staues made, and silver statues of various sixes and many paintings. He repaired meny temples and dispensed charity to many destitute beggars.

Then when Ralo gave the empowerment and instruction to Ngok Dode and about a thousand and seven hundred other pupils, there were many good omens, such as the sound of the mantra, as loud as thunder, coming from the ritual vase, the torma becoming so hot that its plate was too hot to touch, steam of the five rainbow colors rising from the inner offering in the skull bowl and forming a column that divided into three points, emanating numerous spots and dots of five colored light.

When the instructions were concluded and they each engaged in the practice, Ngok Dodé had a vision of Vajrabhairava and Vajravarahi, attained stainless clairvoyance and miraculous abilities, his realization became as vast as the sky, and the teaching guardians became his servants. Subsequently he ripened and liberated about five thousand pupils and when he passed away he became a sphere of rainbow light, and countless relics of the five kinds appeared.

The other pupils attained stability in the meaning of the true nature, could pass through rivers and mountains, [246] and blended into one the illusions of the day and the night.


Ralo then went to many areas in Shung, such as Kyishong and tashigang, ripening and liberating many monastic and lay people, resolving conflicts, and freeing prisoners.

Then Ralo came to Drowolung, where all the lamas and sanghas provided him with countless honors and offerings. At that time, Marpa Sönam Rinchen, a pupil of venerable Marpa and the holder of both his lineages came to meet him. He offered Ralo an eighteen feet string of red turquoises, each the size of dri dung, and said, “Great Ralo, I have received many profound mantrayana teachings directly from venerable Marpa, and have meditated on them for fourteen years, but I am still agitated by thoughts and my mind cannot rest in stability. What should I do?”

In reply Ralo sang this song:


Precious supreme refuge who sees me,

Glorious Yerangpa, I bow down to your feet.


Look with compassion on the beings in the six kinds of existence, our mothers.

Give your blessing that they realize the equality of everything.


When one is resting in the natural state

whatever perception and thought appears

do not adopt or reject them, but remain as you are.


Whatever high or low state of experiencing joy or unhappiness

araises through looking at it itself, one is liberated [247]

If you can recognize, everything is the power of the dharmakaya


Whatever unhappiness there is, that is the supreme happiness

If there is little enhancement, pray to the lord,

If there is great development, avoid attachment, clinging and pride.

Object and perceiving subject are one in essence.

the mind should gain certainty in the non-dual state.



Then Ralo gave Marpa Sonam Rinchen the empowerment and teaching of Vajrabhairava, and set him to meditating. He reached the ultimate accomplishment of the meditation of non-conceptuality that is like space, and attained the supreme accomplishment of mahamudra. As a thanks offering, Marpa Sonam Rinchen gave Ralo three hundred thousand loads of barley, and a copper cauldron so huge that a man could lie down in it. Later Marpa Sönam Rinchen established a monastery in Bumshing and resided there. He ripened and liberated  countless pupils from Ü, Tsang, and Kham and he attained the siddhi of invisibility.

Ralo also gave the empowerment and instruction so that about seven hundred and fifty monastics and tantrikas attained siddhi. He was given vast offerings of gold, felt, dri, cattle and so on, which he used to restore important residences and so on. He offered excellent cloth and butter lamps to the altars, and he also made a nine-fold offering of monk cloaks, and so on, to all of Marpa’s sons. The son Pal-ö had an impediment to his life-span [248] and no method he had attempted had been efficacious. Ralo gave him his own saliva and the impediment ceased.  This was so astonishing that most of Marpa’s sons asked Ralo for instructions, and through meditating on them attained a great enhancement of their accomplishment.

At that time Düsolma ad her retinue offered Ralo their lives and hearts and vowed to serve him.

Then Ral went to all of the district in Lhodrak: Upper and lower Benpa, upper and lower Tsendrö, Yuk, Tsangkar, Gyapo, Drushul, Chatrö, Tamshul, Dangkhar, Kargya, and so on.

Wherever he countless crowds of monastic and lay people gathered like clouds and Ralo received unceasing honors and offerings. He turned the wheel of the Dharma for them, and countless individuals vowed to give up bad actions and practice good actions. Twenty thousand people came to take the full and novice monastic ordination and the lay vows. In Benpa alone, there were nine hundred and ninety pupils who became completely dedicated to practice. In upper and lower Tsendrö there were two thousand and eight hundred. In Yuk there were five hundred. In Tsangkar there were two hundred. In Gyapo there were a hundred and twenty-nine. In Drushul, Chatrö, and Tamshul there were five thousand five hundred. In Dangkhar and Kargya there were three thousand. In each of the other districts that are not named here there were between a hundred and a thousand. Ralo gave them [249] the empowerment and instructions and set them to meditating, and many of them were able to enter the celestial realms within their lifetime. There were also many who became life-span vidyadharas, and many who attained the power of miracles and transformation. There were none who did not develop experiences and realization.

Everywhere that Ralo gave empowerment and instruction conflict and disease ceased. Every day there were many marvels such as rainbows, a rain of flowers.and a perfume that pervaded the entire region. Some saw Ralo’s body as Manjushri, some as Krishnayamari, some as Raktayamari, some as Vajrabhairava, some as an insignia, and some as letters. AS these and various visions were seen, everyone’s devotion increased.

He was given countless offerings such as  the Buddha’s canon, flowers, felt, gold, turquoise, tea, molasses, clothing, and kitchen utensils, which he gave to all the monasteries such as Tigchi, and made vast offerings to the statues of butter-lamp bowls, ceremonial scarves, gold leaf and so on. He made a vast offering to the sanghas including a tea offering. For the lay people he undertook the charitable distribution of butter, barley, tea and molasses. He established the annual ransoming of many hundreds of animals. [250]

Every local deity, such as Jomo Chalha, Lhatsen of Drongbu, and Golha Rishor, bowed down to him with veneration.


Ralo stayed at Tamshul. When they went for a trip to the mountaintop everyone sa the hooves of the steeds of the local deities: the four Draktsen brothers. Their hoofprints of all four steeds clearly appeared on the summit of a high rocky cliff.


Then Ralo went to Khoting temple where he made vast offerings. At that time, everyone saw five very bright light rays of five colors shine from the heart of Vairochana and enter the crown of Ralo’s head. The local deities Genyen Khari and Shelging Karpo bowed down to him with veneration.


When Ralo was on retreat in Khar Chupal cave, he had a vision of all the arms and faces of the white Vajrabhairava with a peaceful appearance. The imprint of Ralo’s mantra beads was left on the cave wall. When Nyönkha was going to harm Ralo’s horse he focused on Nyönkha’s lake and it dried up. Nyönkha and his retinue were destroyed into dust. Seven days later he practiced the meditation of revival and the remains of the lake were restored to what it was before. N¥onkha and his retinue were also restored, vowed to fulfill whatever commands he gave, and offered him a hundred and eight horses. [251]

He taught many monastic and lay people in that district, ripening and liberating them, and then departed.

On the road, all the people of Drigupa, high and low, gave him much honour and service. He gave them instruction, empowerment and teachings on the three divisions of the Buddha’s teachings., thereby training many beings. About three hundred of those pupils became siddhas.

At that time an extremely learned Geshe named Patsap Duldzin  arrived with about four of his pupils. Ralo  gave them an excellent welcome and service. Geshe Paltsap Duldzin said, “You are famous with so many pupils, but it’s not good that you practice with a woman and perform sorcery. You should give up sex and sorcery, and have a foundation of pure conduct. As material goods are the seduction of the Maras, you should not be involved with them but stay on retreat practicing.”

Ralo replied, “It’s very marvelous. This is the kind of confidence I have,” and he sang this song:


I offer to the inseparability, which adorns my head,

of the Lama who is the source of blessing

and the yidam deity who bestows the siddhis.

Turn the mind of beings towards the Dharma.


I, Dorje Drakpa, a minor Tibetan priest,

was accepted by the kind  guru.

When I received many profound teachings

whatever I saw and heard were like this: [252]

All phenomena are my mind.

The nature of the mind is empty.

It cannot be altered to be good or bad.

So that there is little need to maintain mindfulness.


Though there are various mental events and thoughts

Theya re the natural power of unceasing awareness.

Whatever arises is the movement of the dharmakaya

So there is little need to stop anything.


Stillness and movement, stupor and agitation, distraction, and so on,

Are all merely concepts assigned by the mind,

which are in truth without basis or root.

So there is little need to adopt and reject.


Whatever is seen is a deity, and whatever is said is mantra,

Thoughts and memories are known to be the play of the dharmakaya

Always remaining within that state,

There is little need to have sessions of meditation.


There are a great number of beings in the six existences,

But they are all ones kind parents.

Therefore one maintains benefit for all beings without distinction,

So that there is little need to remain in peace and bliss.


Internally there is power over ones own perceptions,


Externally there is a rainfall of desires.

and there is the true nature of the power of interdependence,

so that there is little need to abandon distractions.


Those to be forcefully liberated, the act of liberating and ones own mind

Appear as separate only as an illusion.

They are not separate in the nature of phenomena,

so there is little need to avoid sorcery.


The wisdom of the ultimate is the ‘space’ of the consort.

The great method is to unite with great bliss.

The supreme path of the female companion is swift,

so there is little need to feel guilt over karmamudra. [253]


Merely through knowing the natural state,

the five poisons arise as the five wisdoms

The illusory appearance of subject and object vanishes in the essence

so there is little need to rely on remedies.


At the time when one knows this,

moving around has the nature of meditation.

sitting still has the nature of meditation.

speaking has the nature of meditation,

eating has the nature of meditation

whatever arises is the mandala of meditation.


Maintaining spaciousness one is liberated

And there is no need fro the solidity of remedies.


Then Ralo transformed his body into a mass of rainbow light and the Geshe and his pupils developed deep faith in him. They asked for forgiveness for having had wrong views about him and requested his Dharma teaching. Ralo gave them the empowerment and instruction of the profound path of Vajrabhairava and set them to meditating on it. Geshe Paltsap Duldzin attained stability in profound, clear, non-dual realization, saw the yidam deity and became a siddha with the power to benefit all beigns without distinction.

As a thanks offering, Geshe Paltsap Duldzin twice made a hundred fold offering of high quality excellent objects, such as countless silver offering utensils, offering materials such as pendants, canopies, and curtains, and a stupa of pearls one cubit in height.


Afterwards Ralo ad his pupils returned to Drokshung. [254] At that time, he was in his eighty-fifth year. However, he had no signs of old age such as white hairs or wrinkles. His skin was had a roseate complexion. His hair and beard were black and shiny. When he moved, he was light and fast, so that people who did not know him on seeing him would say, “He’s not old.”

Then someone came from Karag to invite him there, so in the year of the dog he left Yardrok. He came to the region of Gampa and went to its districts such as Bartsig and Changthang. He benefited a vast number of beings through the Dharma and through material goods. He performed many miracles, such as when he saw an eagle attacking many young goats. He clapped his hands together and the eage fell to the ground. Then he snapped his fingers and the eagle revived and flew away.

About fity mean and women there, such as Könchok Drolma, became siddhas.


Then Ralo went to Karag, and stayed in various districts such as Drongphu, Pörom, Takna, and Jomo Gang. All the humans and deities of those areas honored him. Through teaching the Dharma he  brought countless beings to the way of goodness. In particular, when he gave empowerment and instruction to about four hundred and fifty worthy pupils, thre were many marvels such as the word “Excellent!”  sounding three times from the center of the mandala, [255] clouds of various shapes, colored white, yellow red, green, blue, purple,  orange,  and  so on, gathering from the four directions, and many dakinis continuously bringing a ganachakra of infinite kinds of food.

When the instructions were finishd and everyone was sent to meditate, after twelve years they all attained the supreme accomplishment, and without leaving their bodies departed to the celestial realms.


In Pelrom, 57 Yangdag Bar from Tsang came to see him. When he saw Ralo drinking beer he did not have faith in him. Ralo entered the meditation of transferring alcohol and Yangdag Bar vomited beer, while Ralo vomited milk. Yangdag Bar said this was an optical illusion, but when he saw all th bowls of beer were filled with milk he was astonished. Ralo gave him the teachings and he gained unequalled realization and subsequently benefited many beings, attained the state of a life-span vidyadhara.

When Ralo was remaining in solitude in Jomo Gang, Karag Khyung Tsunma and her retinue brought him divine amrita.  They took the refuge, bodhisattva and lay person vows. Jomo Chagtsomen offered him a turquoise vase filled with gold.


When he was staying in Takna, Lotsawa Gyu Mönlam Drak, who was learned in Chakrasamvara and had attained its power came to met him. Ralo welcomed him and served him well. [256] However, as Ralo had acquired endless Dharma teachings and material goods while Gyu Lotsawa had not obtained anything like that he became envious.  He wished to harm Ralo’s creation of a mandala and so caused clouds to gather above the mandala and there fell a fierce rain with drops the size of yokes. Ralo covered the mandala with a tent of fire, its heat drying up the sky, so that the rain did not land.

Then Gyu Lotsawa emanated a fierce tempest. When it arrived, Ralo meditated on a vajra tent and repelled it.

Ralo said, “If you have power, show it now.”

Gyu Lotsawa  vomited, and had no other method left but to send him a substance that was poisonous to the touch. Ralo was angered and said, “ I treated you well, Why in return have you given me poison?” He practiced meditation on the transference of poison and Gyu Lotsawa fell ill.

The Lotsawa’s followers told him, “It is not possible to compete with Ra Lotsawa, so wouldn’t it be better to offer him your repentance?”

Gyu Lotsawa replied, “There would be no benefit in my apologizing to him. I am going to forcefully liberate him, just you watch and see.”

Gyu Lotsawa went to a charnel ground and there he practiced the sorcery taught in the Chakrasamvara Root Tantra. Ra Lotsawa practiced Vajrabhairava and pressing down with the flaying knife and destroyed all of Gyu Lotsawa’s materials and mandala for practicing sorcery.  [257] Gyu Lotsawa himself burst into little pieces, died and was led to the pure realms ogf Manjushri.

As a result of this Ralo’s merit and fame became even greater than before.

Then Ralo went to Chuwori where he benefited many beings. Countless people took full monastic ordination and received the empowerment,t he teachings and practice instructions. There were many whose bodies became rainbow bodies. There were also those in whom bliss and heat spontaneously blazed. Even for ordinary people, relative appearances instantly ceased so that when they died they all recognized the bardo.


Then many people came from Kyishö to invite him there and so Ralo decided to go and departed on the fifth day of the middle autumn month. On the day he reached Kyitrang, Dre Sherab Lama, Sumpa Wangtsul and Kyangpo Drakpa Changchub who had brought out the Hayagriva teachings from the boulder of Yerpa that resembles a horse, came and met Ralo. Ralo gave each of them a roll of silk and asked them where they had come from.

They said, “We have been to Yerpa to discover the Hayagriva teachings. Ralo asked him, “Do you have profound teachings?”

They answered, “Of course we do. It’s not like having a yidam that’s an animal.”

“Well then can we have a competition of our powers?”

“Yes we can,” they said.

Dre Sherab manifested a flower growing out of rock. [258] So Lama Ralo destroyed it with a fierce hail made of iron.

Sumpa made an imprint of his hand on rock, and so Ralo erased ti with his Dharma robe.

Kyangpo manifested himself as Hayagriva and his neighing shook the entire sky and earth. Ralo transformed into Vajrabhairava and suppressed him.

Even now there is the clear imprint of the triangular iron hail on the rock face of that ravine.

Then Ralo said, “This is very funny. All the teachings of the Buddha are equal so what divides us from each other? You are very angry, Don’t be. Isn’t the Dharma the remedy for the afflictions?”


Afterwards Ralo and his pupils went to Nyethang, where he saw Atisha’s food bowl and other holy articles and made great offerings to them. All the people of upper middle and lower Nyethang gathered and he gave them Dharma teachings. Countless beings took vows of abandoning bad actions and practicing good actions. There were two hundred and eleven pupils who were liberated by the empowerment and instructions. Ralo used the countless offering she received to ransom life, and arrange the recitation of a hundred million manis, and so on.

At this time, Dre Sherab Lama, Sumpa Wangtsul and Kyangpo Drakpa Changchub were envious of him and practiced an elaborate sorcery against him. [259] Dre Sherab Lama, performed the fire offering, Sumpa Wangtsul hurled the torma, and Kyangpo Drakpa Changchub focused on Ralo and sent the magical manifestations against him.

Ralo meditated on the slaying and repelling through thefour syllables, which reversed the sorcery so that Dre Sherab Lama became insane, Sumpa Wangtsul dies and Kyangpo Drakpa Changchub became a leper.

The followers of those three kept what happened secret and said that it had been caused by extracting the  terma.


Then the people of Tölung invited Ralo . When he came to Zamdong the river was very high and had almost overflowing the bridge. Ralo  pressed down on it with his riding crop and the river instantly diminished.

Then Ralo went to all the districts of Tzuolung, such as Shongpa Lhachu, Trengkha Drak, Phartsang, Tökhung, Rilkhung, Golgyilung, and Kyormolung. There was an immeasurable gathering of people and material offerings. There were a great number who took complete monastic ordination and one day vows and vows for the full and new moon days and the eighth and third days.

Ralo gave the empowerment and instructions to about nine hundred and ninety-five that were indefinite bases and all of them developed good experiences of spontaneously arising illusion.

At Lhachu, Ralo performed a consecration with barley gains and many barley grains adhered to the rock, and many more springs appeared than had previously been there.

While Ralo was staying at Trengkha Drak, Nyen Khanag offered him five loads of gold and requested the lay vows. [260]

In Phartsang, seven jackals came to honor him. Ralo performed the transference of consciousness and they passed away and were reborn as deitied.

In Tökhung,  he left the imprints of his saddle and riding crop on a boulder.

In Gol, there was a rich man named Palö who had suffered a stroke and nothing that was done could cure him. Ralo gave him the empowerment of Vajrabhairava and set him to meditating on the instructions of the ‘three marvelous circles.’ The illness was transferred to a wall and he was cured.  Amazed by this he dedicated himself to practice. and subsequently became a siddha with the power to benefit beings and went to Mount Wutai Shan.

While he was staying in RIlma, a girl called Shelkar Petso offered him all her clothes and jewelry, requested the teachings. Ralo gave her the empowerment and instructions and set her to meditating. She asked, “When all is well the meditation is easy, but what do I do when there are difficult circumstances?”

Ralo said, “This is what you should do,” and sang this song:



You, a girl who has faith,

If you are practicing Dharma from the heart

There is not much that needs to be said

Just practice as described in this song.


All the beings circling in the three realms

Because they are obscured by the darkness of ignorance

Believe there is an I, when there is no I,

Believe there is a self, when there is no self. [261]


The fixation on its importance leads to

sinking into the swamp of the five poisons, the afflictions.

Carried away by the waves of samsara, the lower existences,

there is no chance to reach the dry land of liberation.


The cause of this is the mind,

The conditions are infallible results of actions.

Therefore all causes conditions and results

Are the manifestations of your own mind alone.


The essence of the mind is empty

It is without basis and has no root

But the stains of transitory mental events

Overpower it with the propensities and illusion


The karmic results of happiness and suffering are experienced.

They are relative, they are unreal appearances.

Ultimately they have no existence.

They are like dreams and mirages.


Happiness and suffering are impermanent

Fame and its absence are also impermanent.

Acquisition and its absence are impermanent.

Honour and its absence are also impermanent


Everything is momentary and brief.

They are not permanent or truly existing.

If you examine all the happiness and suffering

that you have experienced until now,


even their names, have now ceased to be.

With every instant they change and depart

Therefore, towards illusory appearances

don’t have strong clinging or belief in their reality.


If you are happy rest in that happiness;

the essence of that happiness is empty.

If you are suffering rest in that suffering;

the essence of that suffering is empty.


All the appearances perceived by the five senses

Each one is naturally empty  [262]

Whatever arises in the mandala of meditation

There is no need for tightness, freely relax.


Shelkar Petso gained certainty and developed excellent experiences and realization. Subsequently, she had many pupils and at the end of her life vanished as a rainbow body.


In Kyormolung, he gave empowerments and instructions to deities, demons and humans, ripening and liberating them.  He bound the three Barma brothers to an oath.


Then Ralo went to Lhasa. He was welcomed by all the monastic and lay people and served a welcoming tea. Everyone saw Machik Palgyi Lhamo, DribdzongTsenpa and all the deities, nagas and local deities of Kyishö honoring and serving Ralo.

When Ralo came to the temple, the iron doors opened by themselves. The precious Jowo statue said, “Excellent, son!” three times. The statue of Akshobhya prophecies that he would be the Tathāgata Utpalakesara in the realm named ‘Sound of the Dharma.’From the heart of  Dipamkara’s statue a light like a burning butter lamp flame came and entered the crown of Ralo’s head. The statue of Amitabha gave him many prophecies of the future. Maitreya’s statue extended its hand and stroked Ralo’s body. The statues of Tara, Bhaishajyaguru and Hayagriva actually consume the offerings. Vajarapani and Bhurkumkuta dispelled obstacles.  From the heart of Mahakarunika the Dharma King SOngtsen Gampo appeared and gave many teachings. [263]

The Ralo offered to the precious Jowo statue five ounces of gold for the face, five hundred loads of butter for the lamps. He also gave many offerings to other statues, such as clothing, gold leaf, butter lamps, and canopies. To Mahakarunika he offered seven ounces fo gold for the face, three hundred loads of butter for the lamps, and  silver bowls and mandalas.

To the Jowo in the Ramoche temple, Ralo offered two ounces of gold for the face, a hundred loads of butter for the lamps, and to all the other statues he made vast offerings, such as clothing, liquid gold and butter lamps.

He consecrated the murals, galleries and reservoir, and he went to the Lingkhor.

On Chakpori had a vision of a pure realm made of beryl.

On Bongwari he saw Maitreya and Samantabhadra giving teachings.

In Nubchok suritrö he had a vision of  Parnashavari.

While he was staying in Draklha, the naga of Draklha offered him his life and heart, and he had a vision of Avalokiteshvara with his retinue of two goddesses.

When he was bringing out little fish the banks of the Tsangpo, everyone saw all the nagas, with their snake heads stiffened approach and bow down to Ralo.

Then Ralo made a residence on the side of the Potala mountain and stayed there. Tens of thousands of people, high and low, received Dharma teachings, and took complete monastic ordination. [264] Countless people with differing languages and costumes came to see him and he taught them the Dharma.  There were many marvels such as rainbows, light rays, and a rain of flowers. When he spoke everyone understood it in their own language and developed unwavering devotion. Even with a rule that no one could come a second time, for nine months he was continuously giving blessings from dawn to dusk. He received many offerings that he used to make many tens of the hundred thousand verse Perfection of Wisdom, and he himself wrote out four thousand verses. He had countless paintings, sculptures, tangkas, and stupas made.

He made a tea offering to all the sanghas, such as that of Pal Sangphu. He donated a hundred ounces of gold to enable an annual hundreds or thousands of readings of the canon. He gave whatever was needed to beings in unfortunate circumstances and established that there would be no slaughter on the four main days of the year. the taking of the day-vows on the full and new moon days, he ransomed animals and prohibited hunting on mountains, in valleys and on roads. He made a ten thousand fold offering to Ngok Lotsawa, that included three freshly completed editions of the hundred thousand verse Perfection of Wisdom, gold, turquoise, horse harness and saddles brocade and so on. He instituted Dharma Taching with an offering of ten thousand loads of barley. He made the same offerings and service to Gya Dulwa Dzinpa, that included a hundred thousand verse Perfection of Wisdom, and arranged a Dharma teaching at Gyaphok. He made the same offerings to Dre Sherab Bar, Ben, Rokngönpa, and Takpa Khache. He had twelve hundred thousand tsatsas made, with forty loads being ised for each hundred thousand.  Wherever there were temples and retreats, he repeatedly had hundredfold and thousand fold offerings. In this way he left behind an unrivalled track of good actions.

In particular, he promulgated widely the the empowerment and instructions for the profound path of Vajrabhairava, so that five thousand five hundred pupils, such as Shong Gendun  manifested the inexpressible wisdom like space and attained the supreme siddhi of mahamudra.

Subsequently, each one of them accomplished a vast benefit for beings and departed to the celestial realms.

Then Ralo went to Yerpa and resided in Draklha cave.  He made a thousandfold offering of butter-lamps, gold for gilding, incense, and so on to the temple and statues that had been built by the Dharma King and his queen and princes.

Similarly, he made offering to the body symbols — statues of Shakyamuni and Khasarpani— that had been consecrated by twenty-one siddhas,  speech symbols —the hundred thousand verses and the Avatamsaka Sutra written in vermilion,  and to Draklha, Samdrup and Pal Lhamo. [266] He repaired stupas and whitewashed them with a mixture of herbs.

He gave teachings to Langtsa Tönag and about two thousand other pupils, and their bodies vanished without remainder.

After about five months Ralo returned to Lhasa, where as before he made offerins to the images, service to the sanghas, and so on.

While he was on retreat in Pabong Kharku, one dawn he heard the loud sound of a damaru in the sky and looked up. Vajravarahi encircled by the five families of dakinis appeared and she said, “Today, an emanation of mine will come to you, you should use her as your consort,” and then they entered into the couds.

That day there came a girl named Yishin Sertso from Khamdenma with a fair, bright complexion, a red,  anticlockwise coil of joy between her eyebrows, and the miraculous power to pass without impediment through earth stone mountains and rocks. She offered Ralo a skull bowl filled with sindhura and said, “I pray that you take me as your pupil.” Ralo knew that she was the one who had been prophecied so he took her as his consort.

At that time in Lhasa there was a very famous Geshe named Kyo Dulwa Dzinpa. Ralo had shown him great respect and service, but he was very envious of Ralo and had no faith in him. He said, “You act as the preceptor giving ordination, and the preceptor is someone who should know the discipline of the fully ordained monk, but you enjoy meat and alcohol every evening, sometimes practice sorcery against people, and secretly you have intercourse with a woman. When someone like you acts as a preceptor that is harmful to the teachings.”

He said many bad things to Ralo who then transformed his body into the form of Buddha Shakyamuni, the color of polished gold, radiating light and light rays, and asked, “Does this harm the teaching?”

Kyo Dulwa Dzinpa, still had no faith in him and said, “You know how to perform optical illusions.”

Ralo sang:


Eating meat and alcohol is the ganachakra.

Intercourse with a woman is the karmamudra.

Forcefully liberating those who have broken their commitments is the commitment of the mantrayana.

As I am one who knows that they are like that,

It does not conflict with the monk’s keeping of discipline.

Therefore I shall pray that you too, who has wrong views and broken your commitments,

will depart this life at dawn in seven days’ time.


Kyo Dulwa Dzinpa said, “Others you tell to depart may depart, but I’m not going to.”

He performed the repelling practices such as Shitatapatra and the Heart Sutra, and performed many efficacious rituals, such as reciting the canon. Ralo did not deviate from what he had said before. When the seventh day dawned, Kyo Dulwa Dzinpa said, “No harm has come to me. I must go and shame him at daybreak.” At that moment, there was a loud roar and a heavy rain fell, and at the same time his body, speech and mind became paralyzed and he died. Ralo performed ganachakra, torma offering, and dedication for his benefit and led him to the realm of Manjushri.

When the king of Tibet heard what had happened he was displeased and ordered that Ralo be punished. They took away his horses, beat his attendant, and while Ralo was giving a teaching came and robbed the people. Ralo’s pupils said, “This has greatly harmed us. If the lama has the power now is the time to show it.”

Ralo replied with this song:


Does brass crack over time?

Does the hail from the sky cease?

Does a dragon’s crest become torn?

Is the city of matrikas abandoned?

Do the local deities sleep?

If I don’t have power, who does?


Ralo stared into the sky and immediately great black clouds formed; there was a roar of thunder loud enough to shatter the sky and the earth; lightning flashed and shooting stars fell. Seven branched thunderbolts and huge hail fell from noon till midnight, destroying the king and all the bad men. The field and houses of those who had respected Ralo and not become his enemy, although they were mixed in with the others were unharmed, so that everyone was amazed. [269]

At that time Ralo sang this song:


I offer to the inseparability, upon my head,

of the supreme guru and the yidam deity.

Hold us in your compassion until

I and all infinite beings attain enlightenment.


Perverted, ignorant beings

apply the yoke of the dualism of subject and object,

and with the plough of incorrect views,

they plough the vast plain of the mind’s foundation.

They plant the seeds of the five poisons, the afflictions,

And the harvest of lower existence and suffering ripen.


Unable to endure this occurring

I the mantrika who has compassion

placed the hearthstones of the changeless three kayas

on the powerful place of primordial purity.

In the skull bowl of transforming whatever arises into the path

I boiled the blood of the variety of thoughts

and heaped the self arising, self originated flesh for the fire


In the sky of the view free from extremes

The black clouds of meditation without fixation formed,

The hail of spontaneous conduct fell

Destroying the harvest of lower existences and suffering.


In the sky of the supremely vast mind

The black clouds of immeasurable wisdom and compassion formed,

The hail of the collection of the Dharma fell

Destroying the harvest of the eighty-four thousand afflictions.


In the sky of clarity and emptiness, of deities and nagas,

The black clouds of the power of wrathful mantras formed,

cold wind, ice and sleet fell

Destroying the harvest of physical enemies. [270]


This way that awesome hail fell

You future generations of mantrikas

If you are going to make hail fall that is how to do it


On hearing this everyone felt great faith. His fame and number of puils increased even more.

Then as his activities were so extensive, he thought of entering solitude in order to refresh his mind somewhat.  The Lord of Death, the Yama of Karma appeared to him, riding a black buffalo the size of a mountain range. In his hands he held a mirror and a vase filled with amrita and he was encircled by a vast retinue. He offered the vase to Ralo, saying, “Great lama, if you are going to enter solitude, if you reside on the mountain named Ngönpo Dong in Denda, which is shaped like a pile of weapons and armour, Tibet will be free from the danger of invasion.” Then they all disappeared into the ground.

Ralo left Lhasa and crossed the Kyichu River. His road passed through such places as Tsal Gungthang, where he benefited beings.  Then he arrived at Denlung in upper Kyishö, and practiced on the summit of Ngonpo Dong mountain. When he had been on retreat there for three months, he had a vision of countless buddhas and bodhisattvas. They said, “Noble one, better than a hundred eons on reteat is one day of benefiting beings. [271] Seeing ones own peace and happiness is the bodhisattva’s way, so maintain benefiting beings. The he left retreat and took care of the community,  and three thousand pupils such as Dorje Gyaltsen gathered together. The offerings and service he received were even greater than before.

When he gave them empowerment and instructions. sound and lights came from the center of the mandala, the vase, crown bell dorje, and so on floated in the air, going to each pupil. All of them completed the qualities of chandali and gained the power of emanation and transformation. Each one also benefited beings greatly and departed to the celestial realms.

Ralo spent the days in the center of countless pupils giving them extensive teachings, and at night he meditated in various profound samadhis.

On the evening of the fifth day of the seventh month of the water dog year,58 three beautiful women appeared, who sang:


In Yerang, the venerable Bharo

will soon complete his activity of guiding beings

Soon his boy will dissolve into the stainless essence

If you’re coming you should come now.


Then they shouted “Phaṭ” and transformed into the dakinis Lakṣmikara, Sukhasiddhi and Niguma. and flew up into the sky.

Then Lama Ralo decided to go south to Nepal [272] His pupils made his offerings into gols and requested to accompany him as his attendants, but he would not permit them. Ralo picked up the gold, flew into the sky and departed.

When he reached Latö he looked down from the heights of the sky and saw venerable Rechungpa was going to India, so he came down to the ground and accompanied him. Travelling with them was a Dzogchenpa named Kyitön, who became angry when Ralo did not stand up for him. When he was with the group being fed by Rechungpa he said, “You are what a lama should be like, while this Ralo is filled with the pride of being an important person.”

When they arrived in Nepal, they all went to their separate residences. Rechungpa eventually left for India, while Ralo went to Yerang Nyimateng where he met Bharo. Ralo offered him a thousand ounces of gold and rendered him excellent service. Ralo gave him the texts he had composed to examine and to tell him if there were any mistakes omissions, additions and so on. If there are mistakes there will be noblessing so please correct them.

Bharo placed his hand on Ralo’s head and said, “Son, they are exactly as they should be. You have not mixed in anything from Tibetan religion in either its words or meaning.  There is no difference between these and texts by panditas. They are great marvels.” [273]

In that way, Ralo revised and made certain the texts three times. Bharo was extremely pleased and said, “Excellent!” three times.

Then in the month of the tiger, as instructed by Bharo almost all his pupils from Tibet, Nepal and India gathered together. Also about five translators, such as Radré, Malchak, and Bari gathered there.

Bharo said to them, “My pupils are now almost completed. Your time has now come, so today you will receive your inheritance from me,” and then he gave each one his inheritance and instructions. He made many prayers for good fortune and prophecies and gave his blessing for the future benefit of beings.

In particular, he gave Ralo nine layers of cloaks to wear, and set him upon a tier of three thrones and said many mantras and gave many prophecies.

At that time, there were many marvels, such as a tier of five parasols made of various rainbow lights appearing above Ralo’s head and many victory banners and flags standing upright without anyone holding them, so that everyone had faith in him.

Then Bharo said, “Worthy, supreme heart son, you, Dorje Drakpa, are an emanation of Manjushri, and in particular you are truly the wrathful Vajrabhairava. [274] Let alone those who receive instructions from you, even those who provide you with service and honors will attain buddhahood in the realm of pure omniscience.”

He played his damaru and recited, “Oṃ.”  A vivid mandala of Vajrabhairava appeared in the sky which dissolved into the guru’s mandala, and after a little while that mandala disappeared.

Bharo’s pupils honored Ralo well and requested the Dharma from him. He gave them the teachings and many of them attained their bodies becoming rainbow bodies. Śīlabhadra, the King of Nepal, his queen and princes also attained siddhi. Moreover, he ripened and liberated many panditas, yogins and male and female lay people of Nepal. Ralo held a debate with the  great non-Buddhist guru Vishnuchakra and defeated him three times. Vishnuchakra became angry and summoned his militia. Ralo uttered “Hūṃ! Hūṃ!” and fire blazed fom his mouth incinerating the Tirthika and his followers, so that nothing was left of them.

Kyitön, who had been the traveling companion of Rechungpa had got into a drunken fight and killed someone. He was being held in the nearby prison in Yambu, and it had been decided that eh would be executed. Ralo freed him with a payment of sixty ounces of gold. Kyiton, feeling devotion asked Lama Ralo for Dharma teaching. [274] Ralo said, “You are a genuine Dharma practitioner, would you receive teachings from someone like me, who is filled with the pride of being an important person?”

Kyitön was filled with regret and shed tears. HE said, “I completely apologize. I accumulated bad karma with those words and the result came quickly in this life. Now I make my repentance and you must give me teachings,”  and he prostrated many timed before Ralo. Ralo gave him the empowerment and instructions. Kyitön attained siddhi in the bardo and in his next life had the power to benefit beings.

Then Ralo went to Oddiyana. Flesh eating dakinis manifested terrifying forms, they sent down a rain of weapons, made unpleasant sounds and created obstacles.  Ralo Manifested the from of Vajrabhairava roared “Phaukari” as loud as thunder and all the dakinis became paralyzed and fainted.  When they revived all the dakinis offered Ralo their life and heart and bowed down at his feet. Ralo met the mahasiddha Lalitavajra who was the head of the ganachakra from whom he again received the empowerment and instructions of Vajrabhairava. As a sign of his having been to Oddiyana,  he was given as gifts dakinis hair, the flesh of a seven times born Brahmin, a fresh branch of myrobalan with leaves  still on, and fresh flowers from the gorshisha sandalwood tree. Ralo mounted a ray of light and returned to Tibet, [276]

At this time Ralo’s fame of having been to Nepal four times and Oddiyana once and returning to Tibet in one day spread throughout the world and countless people from Ü, Tsang and Kham came to make him offerings and request teachings. In particular Geshe Gya Duldzin offered Ralo two thousand rolls of silk,  and a herd of a thousand Dri and requested teachings. When Ralo gave him the empowerment and instruction, the Geshe’s delusion transformed into luminosity and an unimpeded realization of freedom from duality arose. Subsequently he had about two thousand pupils and past away as a rainbow body.

A mantrika named José Könchok Kyab offered Ralo a thousand bricks of tea and five hundred horses, received the teaching, meditated and became a siddha who through realization liberated himself and through compassion liberated others. He entered the glorious door that leads below the ground and he is still there.

A woman named Gema Cham offered Ralo six turquoises with red patterns on them, received the teachings, meditated and perfected every quality of the ten levels of enlightenment and departed to the celestial realms.

There were very many pupils who became siddhas in that way. There was not enough room in the retreat so that upper middle and lower Den became filled with retreat huts. [277]

At that time Lama Nyen Lotsawa was staying in Nyengön Phu in upper Droma. He was skilled in the controlling practices of the three Red teachings and had brought many gurus of India and Nepal under his control. He decided to bring Ralo under his control too, but however much he persevered he was unable to bring him under his power. Nyen Lotsawa became envious and thought, “If I leave him be it will be harmful to my activity” and so began to practice sorcery against him.

Lama Ralo said, “Nyen Lotsawa is practicing sorcery against us, so we must settle this.”

Ralo sent Do Lotsawa, who ahd previously been a principal pupil of Dzem and became one of Ralo’s pupils, to Nyen Lotsawa with two ounces of gold and this message:, “My teachings are not harmful to you, but if you are unhappy, we will abandon our monastery and leave. Even if you practice sorcery, it cannot harm my life.”

Nyen Lotsawa refused to listen and said, “Why don’t you show off your sorcery to me?”

Do Lotsawa returned and told Ralo what had happened, Ralo said, “Well, it won’t make any difference.”

One day, when Ralo and his pupils were gathered for a teaching, Nyen Lotsawa hurled a torma weapon athat appeared came towards Ralo. Ralo clapped his hands and extended his fingertips and the torma fell into a ravine. It’s imprint is still visible to this day. [278]

Then a cavalry appeared, covering the mountains and valleys of Den. Ralo transformed into the Vajrabhairava and inhaled all the cavalry iinto this right nostril and blew them out through his left nostril. They transformed into the four faced protector and his retinue who became his servants.

Then Ralo performed sorcery against Nyen Lotsawa.  There were special signs such as the magical substances boiling, the terrifying voice of the wandering soul, and fire blazig from the kila. Five days later Nyen Lotsawa fell ill and he called to his attendant, “Bring me my mala.” The servant picked up the mala and gave it to Nyen, who swallowed the beads, but a set of eight and of ten beads were left behind. Nyen Lotsawa said, “This is not a good omen. I thought that even if I did not gain the status of being the victor, I and Ralo would both die at the same time. However, he will outlive me by eighty years,” and then he died. There were some followers of Nyen who were prejudiced, and they scattered in all directions, but most became pupils of Ralo.’

Then Ralo was invited to go to Olkha and so he went ther. He benefited beings in such districts as Drakar and Drikung. In each district her received incalculable service and offerings. While he was staying in Lamo, a dzomo left the imprint of her hooves clearly on rock. [279] Ralo seized the life and heart of Setraba and his retinue and bound them to an oath.

In Gyer, when he went to see Thonmi Sambhota’s First Presentation of Letters carved in stone amrita flowed from the letters.

In Gyama,  he went to the birthplace of Dharma King Songtsen Gampo and when he prayed there, everyone saw the valley fill with rainbow light. from the midst of which a rain of silver colored Om mani padme hum fell.

In Drigumg, the glorious Achima and the local deity Barlha took the lay vows.

When he was staying in Maldro,  Maldro Zichen and his retinue manifested many miraculous apparitions: clouds and mist gathered so thickly it became dark; here was a rain of many scorpions and tadpoles; white, yellow, red, green and black snaked of various lengths darted like lightning; an armored army appeared like slate rock and began to cause obstacles. Ralo manifested the body of Vajrabhairava and gulped down and devoured the creatures with his nine mouths. The flags of his thirty-four hand-held insignia dispersed all the mist.  His sixteen legs suppressed Zichen and his retinue. Subjugated they made a vow to obey all his commands.

In Ruthog, Ralo meditated on many vultures and the corpses became rainbow light. He also liberated many dogs and eagles. [280]

Then Ralo went to such places as Olkha Drilung, Olkha Gelung, Olkha Chölung, Dzingchi, Gyasok Lhading, Garphuk Chaydrak, and Riwoche. All the ordained and lay people, high and low,  of each area made offerings to him and rendered him service.

Earlier and later pupils, such as Gar Acharya and Gar Gewa, altogether numbering about three thousand gathered. When Ralo gave them the empowerment and instructions, there were rainbows and rain of flowers that obscured the sun.  For everyone there arose an unrivaled realization and appearances were spontaneously liberated.  Each one of them gained the ability to accomplish a vast benefit for beings.  Even the ordinary beings were brought onto the path of avoiding bad actions and practicing good actions.  Many people took the full monastic ordination. Whatever offerings he received he used to perform distribution of gifts and formal benefactions to the sanghas of that area, and he also made charitable distributions to all the people.


In Olkha Drilung, when he was having a tangkha made, the sun remained in the sky for ten days,. When an epidemic began, he stopped it with a written command.

In Chölung, when he was having a Hundred Thousand Verse Perfection of Wisdom Sutra written out, he could not find a scribe so he consecrated the right number of pages and the letters spontaneously appeared upon them. At that time a geshe named Kunsö said to Ralo, “Whatever the precious lama wishes to do, comes about without impediment. [281] What have you done to cause this?”

In response Ralo sang this song:


I Dorje Drakpa the minor Tibetan priest.

Whatever I’ve done has had a gret result.

You  are astonished and have asked me why,

To give you the answer, I will say this:


I have not gone to war, or made poison,

and yet I have subjugated external enemies without difficulty.

This is not because I am an expert in sorcery

But is a sign that internally I have subjugated the enemy that is dualism.


I have not welcomed anyone with ransom or troops

and yet I have made all genuine beings my friends

This is not because I have applied myself to the power of control

But is a sign that internally I have brought appearances under my power.


I have not practiced medicine or bön to counter negative divinations,

and yet I have expelled illness demons from the land.

This is not because I am skilled in healing rituals

But is a sign that internally I am free from the illness of the five poisons.


I have not practiced farming or business

and yet there has been a rainfall of whatever material things I need.

This is not because I have dedicated myself to creating wealth,

but is a sign that I have opened the treasury of luminosity.


Whatever possessions and wealth I have

I have used it all for offerings and charity.

I have no desire for fame

but this is a sign that is have definitely gathered the accumulations.


Even thought there is a rain of arrows weapons and stones

They cannot harm the illusory body.

This is not because I am skilled in magical armor [282]

But is a sign that I have gained the experience of the generation stage.


Even though I don’t have the requisite conditions and materials,

I fulfill wishes through emanation and transformation.

This is not through training in optical illusions,

but is a sign that I have fully accomplished the completion stage.



Geshe Kunsö on hearing this felt great faith in Ralo, became his attendant, received the empowerment and instruction and became ripened and liberated. Subsequently,  he became an excellent siddha with the power to benefit about four hundred pupils.


In Sub, when he was consecrating the house of a patron, many barley grains adhered to the pillars and walls.

When he was making offerings to the Maitreya statue in Dzingchi,  a rain of rice fell from the sky.

In Gyasok he saw a consciousness in the bardo and led it to the pure realms.

In Lhading,  seven gandharva maidens made an offering of song and dance to him. He gave them teachings, through which he ripened and liberated them.

While he was staying in Chaydrak, he went to the side of a high steep cliff that no human had seen. Looking from distance they saw him giving many teachings to deer. Afterwards there were many hoofprints on that rock. Allt he deer attained liberation and there were rainbows on their bodies when they died.

In Gelung all the local deities of Olkha gathered and he gave them the bodhisattva vow.

He went to Yar Ode gang and the great deity Ode Gunggyal and his retinue honored him respectfully. [283]

While he was in solitude in Garphuk cave,  Damchen Chökyi Gyalpo and his numerous retinue came to him, offered him a little tea and then instantly departed into the sky.

The tea was a marvel for when it was boiled and consumed, whoever drank it had an excellent experience. and it could be used for a thousand lifetimes and still nto be used up.

At Riwoche, Ralo had a debate with a Bonpo and was victorious.  The Bonpo was angry and came to strike him with a weapon. Ralo blew on the weapon and it melted like butter. The Bonpo was so astonished that he made offerings, genuinely repented his action, and asked to become Ralo’s pupil. Ralo gave him the empowerment and instructions and set him to meditating, and he became a siddha known as Shengom Serpo. Subsequently he benefited many Bonpos and then went to the celestial realms.

Then Ralo left Khartak and came to Ön. He traveled throughout upper, middle and lower Ön. where he trained all the people through teaching them the Dharma. He received many offerings of  woolen cloth, butter and barley. He gave the empowerment and instructions to about five hundred and twenty-four pupils including the nun Tashi Öbum. They were all instantaneously liberated and attained stainless qualities.

At that time, the environs many temples of Samye and were burned through the anger of the conflict between Lumé and Parak. [284] Even their walls had collapsed and they were beyond repair. When Ralo heard about this, he decided to restore them. However the evening before he was to go, he examined to see whether the local deities of Samye were wicked or not. He emanated the fire of meditation. Gyalpo Kunga, who was the guardian of Samye temple revealed his form and said, “A great terror is coming tomorrow, so I’m not staying,” and he fled. Ralo wanted to find out what had frightened the guardian. After two days time Lama Ralo and his pupils, numbering about two thousand, and having great power and wealth arrived at Samye, went to the temples and offered liquid gold, silk scarves, thousandfold offerings and so on; and made prayers for the increase of the teachings. Then they went to Kordzö Ling, the caretaker who was wondering, “Where has deity of this place gone?” came to Ralo and asked him why he had left.

Ralo said, “He needs to be destroyed. Bring me a stone from below the ground.”

They brought a stone and it was placed in a hole that had been dug in front of Ralo. Ralo performed the gesture of the curved blade and recited “Jaḥ! Hūṃ!”. Everyone saw Gyalpo Kunga with his consort and sons appear, shaking,  and dissolve into the stone. Chatri Chenchik and Dorje Drakden offered Ralo white silk and appealed to him, but Ralo would not listen. Nöjin Chenpo, Chagö Tangnak and Putra Nagpo made magical attacks aginst him, but Ralo thrust them into the hole too. During the day Ralo beat the stone with an iron chain and in the evening covered it with his slipper. After seven days had passed,  Chatri Chenchik possessed a man who then said, “Lama Ralo has put our lord into prison! Every day he beats him a hundred times, you humans need to offer and supplicate Ralo. However much we plead with him will be of no use.” Then all the people of Samye came to Ralo and made this request: “Gyalchen Kunga is the life-guardian for the whole world. He is the guardian of Tibet, the land of snow mountains, and in particular he is the unique guardian deity for this great wheel of the Dharma, therefore we request that you do not do this to him.”

Ralo replied, “Great Oddiyana assigned him to be the guardian of these temples, but not only has he not protected them, he has aided int heir destruction. Therefore he must be exterminated so that not even his name remains. So you should all stay out of this.”

But then they pleaded with Ralo even more strongly so that in the end Ralo conceded. He brought Gyalpo and his retinue out from the hole,  eliminated all taces of the hole, had the stone taken back to where it came from, and cleaned it. [286] Then Gyalpo Kunga offered his essence mantra and sadhana  and took the oath to serve.

All the trees needed were cut down in Olkha and Ralo performed the miracle of bringing them to Samye by reversing the flow of the Jongdar Tsangpo River. Ralo brought about five hundred artisans to construct the walls, do the carpentry, the paintings and sculptures and so on. The temple was restored from the central temple of te three families ouwards. The overseer of the work was Ralo’s heart son Ra Chörab.  A hundred thousand loads were spent for the materials. The excess paints were used to restore the the central temple and courtyard of the Dramyu temple of Tsang. The overseer for that work was Rinchen Dorje, and ten thousand loads were spent in its restoration.

When the restoration was complete, and payment was being distributed, the masons said, “We built the walls so we should have the greater payment.” The carpenters said, “If we didn’t put a roof on the walls would be useless, so we should have the greater payment.” The artists said, “If we didn’t make the deities, even though you built a temple, it would not be a temple, so we should have the greater payment.”

As they disagreed, Ralo said to them, “Don’t be like this! I hired you so that you could gather the accumulation of merit and purify your obscurations. Otherwise I would be fine without any workers. Come and see!”

Rao and his pupil went to the Kachu plain and there Ralo drew lines on the grond and walls instantly appeared. [287] Then he sat in meditation and all the carpentry was accomplished. Then he poured water into a little hole and blessed it  and every color he needed emerged from it and he made the paintings. In one day he completed the temple and all its images. All the aorkers were astonished, and apologized for their having quarreled.

Then Ralo gave each worker a horse, a turquoise harness, silk, a leather pouch, and so on. to the value of ten thousand loads, so that they were all satisfied, saying, “We have never received such a payment in all our work on buildings throughout Ü and Tsang. Some of the workers offered their payent back to Ralo in order to receive his teaching. They meditated and became siddhas. Each one of them was a great benefit to beings and when they died there were rainbows and relics.

When Ralo consecrated Samye, there were countless marvels such as a tent of light forming in the sky and a rain of flower petals falling, music spontaneously coming from the musical instruments and the statues moving and smiling.

The day that the consecration concluded, Ralo said, : Today I will show you a sign of accomplishment. Place all the bowls upward and empty.”

They did that, and the next morning all the bowls were filled with meat, butter, molasses, soft cheese, cooked rice, flour, and so on. One tiny bowl gave an endless supply of tea and alcohol. This was used for a month long great feast for all the people and visitors in the area, numbering sixty thousand, and  yet it was still not all used. Everyone who partook of the feast had their illness-demons expelled.

At that time, Geshe Khu Lotsawa set up a Dharma throne at Samye Karshal plain and invited Ralo. There he taught the Dharma to nearly ten thousand people from upper and lower Samye. Countless people offered him their swords, bows and arrow and vowed not to take life,  and made the commitment to take the day long vows and to practice daily recitations. More than seven hundred people took full monastic ordination. Ralo received many ten-thousand-fold offerings, that included horses, dzo, gold, turquoise, felt, butter, barley, swords and armor.

When Ralo gave the empowerment and instructions for Vajrabhairava to Ghese Khu Lotsawa and about three thousand other pupils,  there was a rain of blue lotuses, and a perfume such as no one had ever experienced spread throughout the region, the deities of the mandala appeared vividly in the sky, which people directly perceived continuously for a long time. Geshe Khu Lotsawa had been suffering from a serious tumor illness, which was cleared away and he attained siddhi. [289] The others developed a powerful experience and realization fo the union of meditation and post-meditation, and everyone gained the power to benefit beings.



Then the lamas and pupils of such places as Zungkhar and Drak invited Ralo to come there. He went and trained countless beings through teaching the Dharma. There were numerous people who took monastic and lay vows. In each place, more than eighty pupils were liberated through being given the empowerment and instructions. In particular, while he was staying in Zungkhar, there was a beggar woman named Ösal Drön who was ill with dropsy. Ralo gave her the empowerment of Vajrabhairava and set her to practicing the yantra yoga of the rearing upper body, and all the liquid came out of her body and she was cured.  Ralo gave her the instructions  and she attained siddhi and became like a young girl of sixteen. She miraculously entered the realm of the nagas, obtained a great deal of gold  and offered it to Ralo in return for his kindness Subsequently, she ripened and liberated about a thousand pupils, and when she passed away the valley was filled by a edicinal aroma and there were many sacred syllables and images of deities on her bones.


Then Ralo went to Chimphu, Yamalung , Drakmar, and so on. He gave empowerment and instructions to many meditators, and many of them gained complete experience and realization.

While he was staying in Chimphu, the guardians Göpo Tara and Rigdzinma produced magical apparitions against him, and he subjugated them and bound them to oaths. [290]

In Yamalung, he departed by riding up the side of a cliff.

In Drakmar, he performed the miracle of the principal image dissolving into the crown of his head and reappearing from his heart.

Then he went again to the lineage holders in Gökar. He taught the text to the pupils and gave extensive teachings on the treasury of practice instructions. All the offerings he received he offered in such places as Lhasa, Yarpa and Sungphu.

Ralo was invited to Sambhora Dharmachakra at Nyal and went there. He benefitted beings in such places as Riteng Zangmoché, Drkot, Ngangkyal, Drinlé and Drintang.

Wherever he went, an uncountable crowd of people gathered, there was a great collection of food, wealth and possessions, and when he gave the empowerments and instructions,  the sky filled with  rainbow light from within which gods and goddesses appeared and circumambulated the lama and the mandala, a vast rainfall of flowers fell onto the ground, the tormas melted into amrita, and the  liquid in the vase, the inner offering and so on, became delicious, and everyone had faith.

All the one thousand two hundred ordained pupils, such as Niwa Rinchen, and the eight hundred mantrikas had visions of Vajrabhairava, and gained the power to have the eight classes of supernatural beings to be their servants. [291]

Ralo went to such places as Loro Karnag and Chayul. He taught the Dharma to an innumerable gathering of people, and gave them the one day vow practice and so on. Hundreds of people took full ordination. He gave the empowerment and instructions to an assembly of about four thousand three hundred and fifty pupils, such as Vhayulpa Namkha Drak and Porewa Pemay Gocha. They all attained the power of miraculous transformation and the ability to benefit beings. Ralo used the many offerings that he received to to ransom about a hundred monastics and to resolve conflicts, establish roadside distribution of food for lay people.

Then Ralo travelled northwards and gave Dharma teachings to the people in that direction. He bound to an oath many malevolent beings, such as Rongtsenpa, and he ripened and liberated nearly a thousand pupils. The vast number of offerings he received he used to make offerings to Jowo Bekala and other images.

Then he was invited to the Dakpo region and went there. He went to all the districts as har as the river, such as Ladring, Zekar, Chenyel, Zungkar, Drpoteng, Khartok, Changra, Drumpa Or, Rong-ga, Shalpu, Gampo, Kurab, and Bangrim Chödé. Through giving empowerments, instructions and public teachings and vows, Ralo [292] ripened and liberated countless beings, and the seed of the Dharma was planted in most people. There was a continuous stream of offerings of material goods that were heaped up like a mountain, which Ralo offered to such great places as Gampo. He also made great offerings to some lamas, rendered service to sanghas. and gave to local teachers, so that he did not keep even one dre59 of offerings for himself.

The great deity of Daklha Gampo, the deity of Gya, the deity of Chim and  others made Ralo offerings and developed the aspiration for enlightenment.

Ralo gave empowerments and instructions to about a hundred and seventy lepers who were completely afflicted by leprosy and set them to meditating. They all became totally cured of their illness and gained the path for future lifetimes. Those who had lost their noses, fingers and hair regrew them.

Then Machik Kongtsun Demo and Jowo Konglha Karpo earnestly supplicated Ralo to come to Kongyul and so he decided to go there.

The day they reached the Tsangpo River, Lama Ralo and his pupils numbered two thousand. The pupils arrived earlier and Lama Ralo was to arrive later. The boatmen refused to take the pupils,  saying  such things as, “How can we take this many people over?” So some of the attendants flew through the air and crossed over, some created rainbow bridges and crossed over, and some just walked across the surface of the water. [293] After everyone had crossed over, Ralo arrived.

He asked them, “Were you not able to take a boat?”

“No,” they replied.

Ralo entered meditation and the water turned into earth, and he consecrated it saying, “Do not change back!”

All the boatmen were terrified, and pleaded with Ralo, “We make our living through this river, so please don’t do this!”

Many nagas also begged him, “Please do not destroy our home!”

Ralo then released the meditation and the river changed back to water the way it was before.

The boatmen all gained faith in Ralo and offered him their repentance for not taking his pupils in their boats. One of them became Ralo’s attendant, was given the empowerment and instructions, was set to meditating and became a siddha named Lendorpo.

Then Ralo arrived in Kongpo and gave many Dharma teachings to many people. He stopped the careless performance of bad actions, and founded a tradition of  ransoming and freeing animals, prostration, circumambulation and daily recitation and the holding of ganachakras. There were many who took vows of full ordination, received teachings, meditated and had experiences and realization.

Everyone had faith and devotion in Ralo. Amongst them was the  daughter of Kongpo Agyal.  She had a golden complexion, hair as red as vermilion, and who had reached her twelfth year. [294] Ralo recognized that she was an emanation of Gauri and one of the five prophesied consorts.  When he made her his consort, everyone developed an erroneous view, thinking “He is a fake monk. He tells others to abstain from doing bad actions but he doesn’t abstain from them himself. In particular, he has now defiled the daughter of Kongpo Agyal, so we should kill this wicked person!”

They seized Ralo and his pupils and and put them into a locked prison where they  burned them with fire, threw them into water,  stoned them, and so on, but the fire turned into water, the water became earth, the stones became sand, and they were able to pass freely out through the walls of the prison. Some of his pupils performed various dances on clouds, some sat cross legged on the the points of swords and Ralo multiplied himself to a great number, filling earth and sky.

Everyone was astonished, and said, “We did not realize that you were all siddhas and we confess and repent our inappropriate actions,” and they all begged fro forgiveness.  They offered Ralo many material goods together with the girl.

Then Ralo went to such areas as Longwo and Nyalpo. [295] He trained many beings there through the Dharma. He stopped all killing and established them on the path of virtue.  The deities of Kong, Long and Nyang all received from him the lay vows.

Then he went to all the districts as far as Khamtö Powo, and then returned to Dakpo where he benefitted beings.

Then he went to all the places in upper middle and lower E, such as Echen, Echung, Erong, and Eyab. The people performed a great welcome and entertainments. There were incalculable gatherings of people and offerings of gold, silver, and so on.  Through teaching the Dharma Ralo turned many people away from bad actions, and he established a tradition of practising the ten good actions. Countless individuals took the monastic and lay vows.  In particular, he promulgated the empowerment and instructions of the profound path of Vajrabhairava so that about a thousand twenty pupils, such as E José, gained stability in generation and completion practices and accomplished the qualities of the gazes.

Ralo bound to an oath many local deities, such as Erong Lha Gyaltsen.

When springtime came,  Ralo went from Epu to Yarlung. Lhachen Yarla Shampo and his retinue were guarding the border, and at the snow mountain they became malevolent and there was fierce thunder, a black cloud formed and seven days of snowfall fell at once, so that many of the baggage animals and a well-known attendant died.

Ralo became furious and said, “Do you think that I, Ralo, am old? Do you think Bhairava is weak? Do you think that Shampo Drekpa is great? Do you think that the point of Ra’s weapon is blunt?”

Ralo performed the gesture of hitting the mountain and a third of its snow melted so that the mountain became a vivid black. Shampo himself then appeared as  a outh of sixteen  with white skin, turquise eyebrows and conch teeth with a spiral pattern. He bowed down repeatedly to Ralo and said, “Venerable one, because one of your monks was killed, and you have forcefully liberated many thousands of my Ngashangchen retinue into the life beyond. The horns of your buffalo have  destroyed my residence. I also have been slain. Please show me the kindness of bringing me back to life. I repent having protected the boundary and I offer a hundred sho60 of gold that will be offered in upper and lower Yarlung by new monks receiving ordination. From now on we shall not cause harm to beings in general and to the sangha in particular.” Then Yarlha Shampo vanished like a rainbow.

Not long after, in upper and lower Yarlung, more than a hundred new monks with discrimination made offerings to Ralo of over a hundred sho of gold. Ralo said, “deities and spirits keep their promises and vows more than humans do.” [297] Then Ralo revived all those in the retinue of Yarlha Shampo that he had previously slain. Ralo also brought back to life his attendant who had been killed. Everyone was astonished.

Then Ralo where to Yartö and maintained his activity there. The goddess Chandi offered him her life and heart and became an offering-assistant. There were five hundred pupils who having received Ralo’s teachings purified the movements of their mind into the essence and revealed the natural innate meaning.

Ralo received many ten-thousand fold offerings of butter, barley, felt, dris, yaks, and so on, all of which he used to restore temples and the representations of the buddha’s body, speech and mind,  to build and make new ones, and to serve the sanghas, In particular, in Shochampa he used ten thousand loads of the offerings to sponsor the writing of a hundred volumes of the Buddha’s words, beginning with the sutras, and so on, and the supply of food to guests, for as along as the teachings remain in this world.

In Retulwa also, he offered a thousand loads so as to sponsor the writing of a hundred volumes, and so on, and the feeding of guests.

Then Ralo was invited by the lamas and sanghas in east, west, and central Yarlung and went there. There he gave a vast amount of teaching and many came to take the lay novice and full monastic vows. There were countless people who made the commitment to practice the daylong vows, daily recitations, ransom animals and free animals, and to give up hunting, fishing and stealing. [298]

In Yarlung Tangpoché, Ralo gave the empowerment and instructions to about two thousand pupils, headed by Khu Lotsawa Dodé Drak. At that time, there was the sound of divine drums in the sky and sporadic rainfalls of flowers. All those pupils became purified of conceptual tendencies so that thoughts arose as the display of wisdom.  Subsequently each one of them were able to benefit a vast number of ebings and when they passed away  rainbows and pearl-relics appeared at their cremation. Some of them departed to the celestial realms in their bodies.

In Yarlung Serma Shung, the yogin named Dharma Ö taught all the people that meditation on emptiness alone was enough, and said that avoiding causing karmic results was a provisional teaching, a Dharma for the the undeveloped, and therefore was unnecessary.  Ralo came there in order to correct that teacher. They held a debate and Ralo won. Then he sang this song:


There are many who wish to gain

the words of the perfect Buddha

but those who know the way to practice them are rare

The Dharma that is without that deceives beings.


Even though the nature  of phenomena is primordially empty,

The law of phenomenal cause and results is infallible

If you do not know that true nature

You will not attain buddhahood through emptiness alone.


If you do not unite method and wisdom

How can the two benefits ever appear? [299]


If the wood, skin and the drumstick don’t come together

on their own there will be no drumbeat.


If the father and mother do not come together,

It’s impossible to have a parentless baby.


Therefore abandon all the beliefs that come from not realizing the truth,

The beliefs in eternalism and nihilism and so on,


First completely analyze the basis

Then apply the medicinal mineral of freedom from doubt

Then practice without error or going astray.

Otherwise there is the danger of being deceived by the Dharma.



Dharma Ö said, “Then what is the error-free way of practicing?” In reply Ralo sang this song:


Listen, male and female meditators,

If you wish to void errors and wrong ways

When you are practicing one-pointedly,

You should understand the true nature in this way:


The essence and wisdom are inseparable

Wisdom is obscured by stains

That is how samsara appears

Buddhas and beings are simultaneous

They have the same nature

In-between there is the nature of karma


Karma arises from delusion

Delusion is dependent origination.

From goodness there come good and bad (03262)

From good and bad there ripen results.

Accumulation and purification purifies those.

The result of purification is complete buddhahood.

The practitioner who realizes this [300]

Has realized the meaning free of adoption and rejection

but teaches that karma alone is profound.


Be free of the senseless talk of a verbal view on emptiness.

Be free from aspiring for peace and happiness.

Dedicate whatever you do to the benefit of others.

And with non-dual compassionate

there will be the effortless benefit of beings.


Whatever prayer  and words of truth you recite will be accomplished

Whenever you pray you should pray only for the benefit of others.

Whatever you wish for your wishes will be fulfilled..

It will be the splendor of fulfilled desires for beings.



Dharma Ö gained faith in Ralo and shed tears. He offered Ralo a hundred loads of grain and repented previously arguing against him.

Ralo gave the empowerment and instructions to a thousand and fifty pupils, headed by Dharma Ö,  and they all spontaneously arrived on the paths and levels of enlightenment  and gained power over birth and death.


Ralo went to all of upper, middle and lower Chong-gyé and all the deities and humans there performed the tea offering to him. He taught the Dharma to a great gathering  and brought countless beings to the path of the ten good actions. He received countless offerings of canonical texts, gold and silver.

On the request of Khunetso Ralo gave the Vajrabhairava empowerment and instructions and as a result one thousand seven hundred and twenty-four pupils gained the five clairvoyances.


Ralo also went to such areas as Chö, Chenyé and Shangkhar. [301] He gave public teachings to the populace, and empowerment and instructions to his pupils. In each district at least two hundred pupils gained the realization of stainless, non-dual wisdom. In particular, Jomo Palé Cham offered Ralo her lanf house, animals and property and requested the Dharma. He gave her the teachings and she developed an excellent meditation. Subsequently, she went to the celestial realms accompanied by rainbow lights.


Then Ralo came to Ombu Lakhar He made a vast offering of butter-lamps, liquid gold, earrings and so on. At that time, he had a vision of the three Dharma Kings, and saw himself as being inseparable from King Trisong Deutsen.


When Ralo stayed in Neudong, he saw Vairochana from whose mouth shone light and light rays  saying:


The affliction of ignorance is the basis of all

It is the root of wandering in samsara

If realized it is the mirror wisdom.

Which is the nature of Vairochana.


My consort is Chachika

The goddes who purifies the element of earth

Her emanation has gone in the direction of Chong-gyé

Adopt her and perform the secret offering.


Ralo decided that that this meant that a woman who was the emanation of Cachika was in Chong-gye, and that he should summon her. He created the magical circle of Vajrabhairava’s controlling power and summoned her.

The chieftain of Taktsé in Chong-gyé had a daughter who was as white as a conch and had the natural mark of an eight-spoked wheel on her heart, and she instantly appeared in front of Ralo. He then secretly relied upon her as a consort. Some people came to know of this and lost faith in Ralo. Then Ralo performed such miracles as himself and his consort merging into one, and multiplying, and becoming invisible, and then they regained their faith.


In Sheldrak, while performing a ganachakra with thee man-loads of rice, he had a vision of Hayagriva, Vajravarahi and the five dakinis giving their blessing and a rainfall of the five Thotreng Tsals descending.  The protector black Achala and his retinue offered him their life and hearts and vowed to be his servants.


Ralo went to Tradruk, where he restored the faces of the images, the murals and the eaves, and made many offerings such as hangings, canopies and decorations. He placed adornments such as butter-lamps. At that time, everyone heard all the deities said, “Excellent!” and the temple was filled with a network of rainbow lights and light rays for seven days.


Geshe Trawo Gönpo came to meet Ralo. He was renowned in Tibet as a scholar had previously had a love for debate and so had defeated lamas and geshes throughout U and Tsang in debate. [303] Subsequently, when he had numerous pupils, he attained siddhi through Hevajra.

Ralo made excellent offering to him, such as monk’s cloaks and fifty sho of gold. They compared their realizations and that of Ralo was superior, so that Geshe Trawo Gönpo was astonished and said, “I have attained siddhi through Hevajra, so why have I not attained this kind of realization?”

Ralo replied, “It is because of the difference in the process of transformation into the path.”

Trawo Gönpo gained strong faith in Ralo  and made vast offerings to him, such as three copies of the hundred thousand verse Perfection of Wisdom, bricks of tea, horse-harnesses, truquoises, and so on, and requested the teachings.

Ralo gave the empowerment and instructions and  Trawo Gönpo gained greater experiences and realization than ever before.  And like when wood is added to fire they increased until his realization was as vast as space. HE had a vision of Vajrabhairava and gained the confidence of being undefeatable by anything. As a thanks-offering, he gave Ralo three copies of the hundred thousand verse Perfection of wisdom, and a ten thousand fold offering that included gold, silver turquoises tea, molasses, dzos, horses, and so on. Subsequently, without abandoning his body and accompanied by rianbow light he went to the celestial realms.

Also while Ralo was staying in Tradruk,  he ripened and liberated monastics mantrikas and a mixture of the two. Whatever offerings he received [304] he gave to Tradruk, making offerings tot he images, service to the sangha, and charity for the people and so on.


Then Ralo was invited to Tsetang by Geshe Rinchen Özer. There he gave Dharma teachings for three months.  The local population, numbering two hundred thousand gathered there, but nevertheless there was no illness-demons nor conflict whatsoever.  On the road also, and in coracles and boats there were no mishaps at all, which astonished everyone.  More than seven thousand people took full ordination. There was no one who did not make the commitment to always observe the full moon, new moon and eight lunar days, and to do daily recitations.  He received countless ten-thousand fold offerings of flowers, brass bowls, kitchen utensils felt cloth and so on.

Then in the last autumn month,  Ralo opened the mandala and gave the empowerment and instructions of the profound path of Vajrabhairava.  The ground became warm and all ice melted. All the grass and leaves grew and it was as if summer had returned. There was a rain of flowers, and the sky filled with wheels and patterns of rainbow lights. Six thousand monk pupils headed by Geshe Rinchen Özer, three thousand white robed mantrikas and eight hundred nuns and yoginis had their afflictions purified into wisdom and became siddhas liberated from fixation on whatever they perceived. [305]


Then Ralo left from Gerpa ferry and came to Samyé. He made a thousandfold offering to the representations there. He offered service to the sangha. And held a great feast for the local population.  Then he went to such places as Chimphu and performed a hundred ganachakras and honored well each meditator there.

Then he left via the Balangshar road and came to Denyi. He accomplished great benefit for the deities, demons and humans there.

About three hundred people from Kham Senge Milok came to meet him and offered him five thousan bricks of tea,  and over seven hundred horses. In particular, Geshe Ngotrö Yöntsul offered him two thousand rolls of silk, and a thousand horned dri within a ten thousand-fold offering on meeting.

When Ralo gave them the empowerment and instructions, there were many marvels, such as different species of flowers and fruit ripening on the mouth of the vase, and most of the empowerment ritual objects becoming insignias made of rainbow light, sometimes transforming into the bodies of the deities and sometimes into their syllables, and so on.

For Geshe Ngotrö Yöntsul there directly arose the experience  and realization of being free from duality as his delusion was transfromed into luminosity, and everyone else developed good meditation.  Subsequently, Geshe Ngotrö Yöntsul  went to Kham and established a monastery [306] HE extensively promulgated the teachings of Vajrabhairava and had countless pupils. In the end he obtained the siddhi of the golden zombie  and he and fourteen pupils departed to the celestial realms without leaving their bodies behind.

As a result of this,  countless people came to meet Ralo from such places as Kham Treo, Dzagangkar, Lho Sanag, Minyak, Surmang,  Chakla, Amdo, Gutom, and so on. They brought an unceasing succession of many great and small offerings. Ralo taught them the Dharma and countless people took the vow tp avoid bad actions and practice good. There were also very many who took the vows of full monastic ordination.  There were also many who were dedicated to practice to whom he gave the empowerment and instructions, ripening and liberating them.

Den Kyura Akyab offered Ralo eight copies of the Hundred Thousand Verse Perfection Of Wisdom Sutras written in gold and thirteen written in plain ink, and requested teaching.  Ralo gave him the empowerment and instruction and he gained vast realization and benefited countless beings.

Subsequently, he entered through the glorious gateway to the subterranean world and still remains there.

Khyungpo Puré offered Ralo five hundred bricks of tea and requested the empowerment and instruction. He meditated and attined siddhi. He subjugated many Bonpos through sorcery and miracles. Finally, through eye-medicine pills he attained the siddhi of invisibility.

Özer Tenpa from Amdo was at first extremely poor, but after Ralo gave him the teaching, [307] and he meditated one-pointedly he attained siddhi, saw Vajrabhairava. gained the service of the yakshas and attained the power of wealth as vast as an ocean.  In repayment for Ralo’s kindness,  he made a hundred-thousandfold offering eleven times. Subsequently, he had about ten thousand pupils and in the end was escorted by the yakshas to Alakavati.


Darma Bar from Markham offered Ralo three swords, seventy suits of armor, a string of red turquoise t”dri’s tounge” beads, six feet in length. HE was given the empowerment and instructions and developed special experience and realization.  He benefited about five thousand pupils Finally through the siddhi of fast legs  he went to Shambhala and did not return.


When Chakgom Repa from Chakla was on retreat on Trapong Mountain, the local chief said, “You have to pay me tax, or otherwise I will have you killed,” and harmed him in many ways. He left that area and came to Ralo, who gave him the empowerment and instruction of Vajrabhairava together with the magical wheel of the Yama of activity, and set him to meditating.   Chakgom Repa had a vision of Vajrabhairava and gained all-encompassing power. Then he returned to his own land and when the local chief again became violent towards him, he turned the wheel of Yama [308]  so that the chieftain and his retinue were destroyed without any trace left behind.  In this way Chakgom Repa benefitted many beings through wrathful sorcery. In the end through rasayana he attained the state of a vidyadhara of life.


Trowo Khyab from Zur underwent fourteen hardships that brought him near to death, and when he went to meet Ralo on the way he had many omens of the purification of obscurations. Merely by seeing Ralo he received blessing. Just through receiving the teaching realization arose. He benefitted beings for fifteen days and then his body vanished without leaving a trace.


Each one of the Khampas earnestly pleaded that  Ralo must come to Kham, but he said, “This time I cannot come, but I will meet you there in a future life.” This was the prophecy of his fourth rebirth a Gyatön Rinpoche..


Ralo gave two hundred ounces of gold to enable the restoration of the Tara temple of Den Longthang, which  was in ruins. It was rebuilt exactly s it was before.  When the restoration was complet and Ralo was performing the consecration, the people, in accordance with the command of Ralo gathered there and swept the temple clean and opened all the temple’s doors. When it became mid-morning,  there was the clear sound of damarus and bells being played, and a rain of various kinds of grain appeared amongst the gathered people, and many adhered to the images in the temple. [309] At that moment the temple became radiant. And the texts of the Buddha’s words recited their contents, and the statues moved and many other marvels, so that everyones faith increased greater than before.  The following year, countless people made a hundred thousand fold offering as a thanks offering to Ralo.

Then Ralo went to Lhasa and offered clothing gold for the faces butter-lamps and so on to the two Jowos, Mahakarunika and the other images. He provided feasts with many foods together with tea and molasses to the large and small sanghas in Sangphu and other places, and performed a great act of charity giving the people whatever it was that each person needed.

Ralo took as his consort an emanation of Vajravetala from Kyishö Tsawa ferry, named Özer Bummé, who was beautiful, with pale blue skin and smelled of saffron and with the mark of the curved knife between her eyebrows. At that time, a great geshe named “the lama of Treo Chok” said, “It isn’t right that someone like you who has the vows of full monastic ordination performs sexual yoga and sorcery. Aren’t you afraid of falling into hell?”

In response to this challenge, Ralo sang this song:


I pay homage to the gurus

Kind ones, hold me in your compassion.

Give your blessing that all beings,

who have all been my mother, will attain enlightenment. [310]

Dorje Drakpa, the minor Tibetan priest

Has fully attained the realizations of the two stages

So whatever happiness or unhappiness occurs

I have this kind of confidence and no regrets:


Beginning with Darma Dodé

I have slain thirteen vajra holders

Even though I’m reborn in hell, I have no regret,

I have the confidence of knowing that it is an appearance from myself.


Beginning with Özer Bummé,

I have had five young consorts

Even if that has become lust, I have no regret.

I have the confidence that it arises as the union of bliss and emptiness.


I have meditated on generation and completion as the essence of practice.

I have kept the commitments principally as work

Even though that is said to be conceptual elaboration, I have no regret.

I have the confidence of knowing them to be in union.


I have repaired a hundred and twelve temples,

Such as Samye and Tradruk.

Even though I die of hunger, I have no regret.

I have the confidence of having completed the two accumulations.


I am continually involved in other activities

Creating the appropriate conditions for all Dharma practice.

Even if I have acted incorrectly, I have no regret,

I have the confidence that I have trained beings.


I have served my two kind gurus

Without consideration of fatigue.

Even if no one shows me respect, I have no regret.

I have the confidence of having been their pupil.


I have completely entrusted myself, without doubt

In the yidam Vajrabhairava.

Even though people say that this is a heretical practice, I have no regret.

I have the confidence that I have made no error in my choice [311]


I have clearly seen the three times without obscuration,

I have manifested all-encompassing miraculous powers.

Even if I have been distracted by busyness, I have no regret.

I have the confidence that I have accomplished the benefit of beings.


The lama of Treo Chok was amazed by the song, and repented having challenged Ralo and bowed down to him. Ralo gave him the empowerment and instructions so that the meaning of selflessness was revealed to him and he became an excellent siddha in whose being unmistaken wisdom had arisen. As a thanks offering  he gave to Ralo all the royal possessions he had received from giving an empowerment to the King of Tsang: a silver goblet, a silver saddle, a silver harness, a silver riding crop, a silk hat, a roll of mountain-cat skin, a brocade cloak, prayer flags, a red silk seat, brocade boots,  and porcelain.

Subsequently Lama Treo Chok went to Kham  where he ripened and liberated  about a thousand pupils. When he passed away and was cremated, all the smoke became rainbow light and from his heart emerged an image of Vajrabhairava an inch in size.


Then Lama Ralo and his pupils went to Phenyul. He was invited by the people of upper middle and lower Phenyul and taught the Dharma there, [312] Countless people made the commitment to perform good actions, such as keeping one-day vows, prostrating, and circumambulating. There were many who took full monastic ordination.  There was a total of about six thousand pupils who were liberated by the empowerment and instructions.  Ralo used the many offerings he received to restore the temples and three kinds of symbold in that area, to serve the sangha, provide charity for the people, and so on.

In particular, to Nyentsowa  he made such offerings as the sutras and so on in fifty volumes of the Buddha’s words. He also gave ten thousand loads of barley to sponsor the feeding of guests for as along as the Dharma endures.

He made the same offerings to Changrawa. He also made offerings to every other single lama great and small without omission.

In particular, he offered Langrithangpa a hundred texts such as the Hundred Thousand Verse Perfection of Wisdom, ten thousand loads of barley, and sponsored his Dharma teaching.

Langrithangpa then offered to Ralo seventy dri, thirty yaks a white nad black tent, together with herders, and requested the empowerment and instructions of the profound path of Vajrabhairava. His realization then increased more than ever before and he developed an unshakable faith in Ralo.

Ralo also made offerings to Nezurwa, which included the Ratnakuta Sutra, and sponsored his Dharma teaching. Nezurwa intended to have a miracle competition with Ralo, [313] and Ralo knew this so he performed the miracle of cutting off his own head, arms and legs, which then transformed into the five Yamantakas of the five families. Then the head arms and legs rejoined his body so that he was exactly as he ahd been before.. Nezurpa then had faith in Ralo and became his pupil. Ralo gave him the teachings and within him immeasurable qualities of practice were born within him. As a thanks offering, he offered Ralo a Twenty Thousand Verse Perfection of Wisdom in gold, and fifty young dri.


It’s said that when Ralo was giving teachings in Khartok to five hundred pupils, one of them was not meditating, but sleeping. Ralo stared intently at this person in the assembles rows, and said, “If he wants to have experience and realization, he will not attain enlightenment through diligent sleeping.”

The man was frightened and went away downcast. Subsequently,  he meditated diligently and caught up with the others in realization.


When Ralo gave the empowerment and instruction in Nyenpo two hundred pupils were able to go the celestial realms in those very bodies. However, one nun, because of her attachment to silver failed to attain siddhi, so Ralo transformed her silver into water, and that same evening she became a siddha.

In Yungdar, when Ralo was resolving a conflict, he flew up into the sky on a dragon so that everyone had faith in him and countless people requested his teaching.


When Ralo was staying in Traphu there was an epidemic which he repelled through a circle of protection. [314]


In Segong there was landslide which he dispersed by striking it with his robe.


When Ralo was staying in Tangchung the Yaksha Baktse, his consort and retinue all vowed to be his servants.


In Pendo, when Ralo was giving empowerment and instruction to a great crowd, there were many marvels such as the water in the ritual vase transforming into inexhaustible amrita with a hundred flavors, and the torma becoming a mass of light, and at the tip of each of its light rays there were many dakas and dakinis singing and dancing, filling the sky. Everyone present had a continuous experiences of bliss, clarity and non-thought.


Ralo then went to Taklung where he made offerings to the images and offerings to lamas, and held an end of the year celebration for the sangha, and so on. In return he received service and countless oferrings of dris, yaks,  goats and sheep. He gave many pupils the empowerment and instruction so that aboout two thousand attained liberation.

In brief, there was nowhere throughout Phenyul where there was a pupil that had not attained siddhi.


Then Ralo went to Reting, where he performed offerings and charitable acts as before. He had a vision of Lord Atisha, and the local deity, Chingkarwa bowed down to him. At that time, the clear sky filled with a patterns and strings of light-rays and many objects of offering. [315]

Ralo gave teachings to Geshe Tönpa and about ten thousand pupils, ripening and liberating them.


Then Ralo was invited by the Horpas in each of the northern districts that he had previously been to and went there. They gave him great offerings of dri, yak,  goats, sheep, salt, wool, gold and so on. He satisfied many s and lay people by giving them empowerment and instruction. He benefitted everyone he had a connection with and departed.

On the road back he arrived at Tedro in upper Sho and held a ganachakra there. From the rock there fell like rain the five kinds of amrita to everyone’s amazement.

Then Ralo returned to Den, where he performed, as before, the activity of teaching. At that time,  a great scholar named Dreshé Rabsher, who was a pupil of Ngok Lotsawa, came to receive the teaching. Ralo gave him the empowerment and teaching and as a result his delusion of duality was destroyed and there arose in him the realization in which his knowledge and his essence were blended.  He made ocer ten thousand offerings to Ralo, such as statues of gold and of bronze and texts of the Buddha’s words.  Dreshé Rabsher was extremely learned in the tantras and the sadhanas and therefore hw was displeased on reading many mantra treatises composed in Tibet, but when he read Ral’os writings on Yamantaka he was filled with faith. He said, “This is no different than the writing of a Pandita.” He repeatedly stated in his public teaching, “Amongst the Dharma teachings written by Tibetan there is not one that is satisfactory other than the Dharma Teachings of Geshe Ra Lotsawa. It is the same as the viewpoint of the wise panditas [316] and has not been polluted by being mixed with Tibetan religion.”

Subsequently,   Dreshé Rabsher himself widely promulgated this teaching, and there were many marvels such as deities coming to listen to the teaching. He ripened and liberated about seven thousand pupils and at the end he departed from the summit of the mountain to the left of Sangphu to the celestial realms.


After the decease of Ngok Lotsawa, Geshe Takpa Khachéand Ben Könchok Dorjé also came to Ra Lotsawa. They made a thousandfold offering that included eight sets of the Hundred Thousand Verse Perfection of Wisdom Sutra and seven mandalas of gold, and with ten thousand loads of barley sponsored a Dharma teaching.

At that time, there were many marvels such as sounds and lights coming from the center of the mandala, the sky becoming filled with the eight auspicious symbols formed from the five colours of the rainbow, the entire area being filled by a beautiful aroma, and so on. The two geshes had gained the  natural presence of non-conceptual wisdom,a nd developed the excellent experiences and realizations that were free from conceptualization.

Subsequently, each had about a thousand pupils, taught extensively and and passed away as rainbow bodies.


One morning Lama Ralo said, “Today, we shall take a ganachakra up tot he top of the mountain. There are important guests coming.” [317]

So the master and students carried the ganachakra up to the top of the mountain. The five consorts also arrived there at the same time. They performed the ganachakra and talked amongst each other a great deal. In the end the five consorts stood up, bowed down to the lama two of them each offered a son and three each offered him a daughter. They said, “Each one these are great beings who will maintain the teachings. Therefore, take care of them! We have completed our work of benefitting beings so now these emanations will be reabsorbed.” Then all five vanished into light and departed.

Everyone present, high and low were filled with faith and said, “Let alone the Master, even his consorts are truly amazing.” Those who had previously held  the wrong view of saying the lama kept women, regretted those words and had faith.

Then those children were well cared for  and they became very great in their physical development and so on. When they were eventually full grown, Ralo gave them the empowerment and teaching of Vajrabhairava,  set them to meditating, and they all attained siddhi.

The son Dorjé Sengé could see consciousnesses in the bardo and guide them. He could ride moonbeams and could travel around India each night.

The daughter Ramo Tuchen liberated a hundred people through slaying them and then brought them all back to life. Mahakali, Yama and Mahakala were her servants.

The daughter Lhayi Metok could transform her body into various forms. [318] She could pass unhindered through rivers mountains and rocks.

The daughter Özer Palmo could simultaneously see the entirety of Mount Meru and the four continents. She could prophecy about the past and the future.

The son Ra Chöying was able to be the head of the assembly of the dakinis and became a vidyadhara with the power of life.

At this time the great wonder of Ralo, his wives , children and pupils all being siddhas became renowned everywhere and they were admired by everyone.


Then Ralo came to Lhasa. He made offerings to the images, and so on, as before. A famous physician by the name of Drakri Könchok Kyab came to see him, and said, “Precious Lama, I request that you take me as your pupil and give me a profound teaching. Please show to me a sign of accomplishment that has never been revealed before.”

Ralo replied, “I’ll do that!”  and pointed the threatening gesture at the sun and the sun fell to the earth. Where it fell is still known as Nyima Thang (The Plain of the Sun). Then he sent it back up into the sky, and blessed the sun and moon so that  the sun was cooling and the moon hot, which astonished everyone.

Ralo gave the empowerment and instruction to  Drakri Könchok Kyab who attained siddhi, and was able to benefit beings. In payment for Ralo’s kindness,  Drakri Könchok Kyab gave him many offerings, such as three sets of many sutras.

Also, at that time, in Phenpo Nyukrum there was a mother and son. The father had died [319] and the mother was a witch, who was always going to their gatherings, The son knew and so he pretended to go to sleep and watched to see where she went.  At dusk two great dark red women came and said, “Mother, please come with us.” Then he saw his mother sit astride a chest and with one of the women pulling her along while the other pushed from behind, the chest floated and they left without difficulty. He fell asleep for a little while and when he woke up she had already returned.

The next evening, he hid inside the trunk and waited. Again the two women came and they spoke as before and with the mother riding the chest they left. The chest made squeaking noises and nearly touched the ground. The mother said, “This horse is not moving well tonight.”

They reached a charnel ground where many women were gathered in rows. His mother sat in their center using the chest as her seat. They performed a ganachakra, feasting on a young man’s body. The head and brain was offered to his mother as the head of the feast. She said, “I’ve left my spoon behind at home!”

One of the women said, “Mother, stretch out your arm to get it.”

He saw his mother, still sitting on the chest, stretch out her arm so far that it picked up her spoon from inside the house. [320]

Then the women each departed their several ways and his mother rode the chest back home and went to bed.  Then the son got out of the chest and went to bed as if nothing had happened.

Then a long time later, one day his mother was spinning wool on the roof of their house. It broke and fell down to the ground so she called down to her son, “Throw my wool up to me!”

Her son refused, saying, “ Stretch your arm down and get it yourself!”

This angered the mother who thought, “He knows I’m a witch, and he will tell other people.”

She seized him by the hair, shook him and transformed him into a dog.

In great misery he decided to go and drown himself in the river. On the way he came across a group of many people who were talking about the qualities of Langthangpa. He went to where Langthangpa was, hoping that he could free him from being a dog. He saw the lama circumambulating a stupa. Langthangpa said, “How pitiful! To gain a human existence and yet to become an animal!” and on hearing this he felt great faith in Langthangpa.

In his mind, he asked Langthangpa, “Is there a way that I can become freed from this?”

Langthangpa said, “ I cannot free you, but in Lhasa there is great Lama Ralo, who has the power of slaying, reviving, and transformation. You should go see him. He will free you from this body. [321] When that has happened, give him this gold.” He gave him a whole ounce of gold dust in many tiny pouches that he sewed onto his body hair. Then he fed him till he was full and sent him on his way.

The dog went from door to door and met many people who said they were going to meet Ralo. He listened to their conversations and then went to Lhasa.

Lama Ralo knew that he was coming and instructed an attendant to make ten loads of tsampa61 and keep it aside. This was done and then in the afternoon Ralo said, “Look and see who’s coming!”

The attendant went out and looked and saw no one, only a dog coming in a swirl of dust. He told Ralo, who said, “Well then, I’m going outside!”  put on his hat, picked up a torma and went outside just as the dog reached the door. Ralo struck the dog with the torma and it instantly changed back into a boy. Filled with faith the boy offered him all the gold that he had with him and then stayed with Ralo as his attendant. Ralo gave him full monastic ordination. After the ordination Ralo said to him, “You still have great attachment so don’t do anything without asking me first.”

His mother heard about what happened, and wished to create an impediment. [322] She blessed a small wooden box with a witch mantra and sent it with a group of people who were leaving Phenyul to go and see Ralo, telling them, “My son is learning the Dharma with Lama Ralo, so give him this telling him that it is to support him.”

Those people went to meet Ralo and also gave the small box to the boy giving him the message from his mother. He took the box in his hand, but it was so powerful that his hand went down to the ground. He wondered what could be inside and went to open it. At that moment he remembered the lama’s words. He went to Ralo and told him about it. Ralo took off his robes and gave them to the boy. And said, “Wear these and open the box.” The boy did as he was told and nine thunderbolts shot out destroying his hut and everything in it into dust. However, as the boy was wearing Ralo’s robes he was unharmed, and molten bronze had collected on them like ghee.

Then Ralo said, “Now you are free from your impediment, meditate!” He gave him the empowerment and instruction. He became a siddha and subjugated that witch and a hundred other witches. Subsequently,  he benefitted a vast number of beings and departed to the celestial realms. His name was Yönten Drak. [323]


In Rakgyab there was a butcher named Zinpa Tharmé, who every day slaughtered a thousand sheep, dzo, yaks, and so on. In the evening he joined the village gathering, but he hated lamas and the sangha and when he heard Dharma being taught he would cover his ears.

He became seriously ill and nothing could cure him. Everyone said to him that all who went to see Ralo had their illness demons expelled. So he went to see Ralo   Ralo served him with good food and beer, and while he was eating told him about the sufferings of the lower existences. Zinpa Tharmé could not help but change his mind. He asked Ralo, “Is there some method that will prevent me from being reborn there?”

Ralo said, “Prostrations and circumambulations will help.”

Therefore, Zinpa Tharmé did this for three months. Then he return ed to see Ralo and said, “Even this will not make me confident about dying, isn’t there some other method?”

Ralo said, “Giving up the lay life and taking monastic ordination will help.”

Zinpa Tharmé took ordination. He kept a pure conduct and became equal to those learned in vinaya and philosophy, but he was still not convinced. He asked Ralo, “This brings a result in a future lifetime, but iI need to gain confidence during this lifetime, as I have accumulated so much bad karma.”

Ralo said, “There is no greater Dharma than this for forcefully bringing those with bad karma to buddhahood,” and gave him the empowerment and instruction for the profound path of Vajrabhairava.

When he meditated upon this,  and saw the lama slaying people, he thought, “This yidam has an animal’s head, and the lama is a slaughterer who kills humans!” As a result of developing this wrong view, that sin prevented him from attaining realization. When he died and was coming towards the fires of hell, he thought, “What will happen if I meditate on this animal-headed yidam?” Instantly Ralo appeared in the form of Vajrabhairava, and said:


Through having wrong views towards the lama

and the Dharma you have fallen into hell.

It is your own sin and not that of others,

So what point is there in wailing?

Therefore dedicate yourself to prayer

And you will go to realms of bliss.


He transformed Zinpa Tharmé’s consciousness into a Hūṃ syllable and swallowed it so that it became inseparable from his mind and one taste with wisdom. Along with him Ralo led eight hundred million beings from hell to the realm of Manjushri.

The Ralo exhaled Zinpa Tharmé’s consciousness that had merged with his mind out through his right nostril and emanated it to be reborn as the son of a wealthy man in Lungshö. As soon as he was born he recited Hrīḥ and Ṣṭrīḥ. When he grew up he took ordination from Lama Ralo, and when he received the empowerment and instruction, realization arose within him without having to meditate. [325] He continually had visions of Vajrabhairava and had the power to make  Karma-Yama his servant.  Ralo said, “ This is the kind of essential instruction that I possess. Even if you are not liberated during this lifetime by these instructions of mine, in your next life you will be liberated without meditating.”


At that time, many people from China and Kashmir came to meet Ralo, and also people came bearing offerings from India and Nepal. There was discord as everyone was saying, “I must be the first to make an offering.” As requested by Ralo, Mahakala set up a hundred thousand thrones at in upper Lhasa and invited Ralo to come there.  He then multiplied himself into a hundred thousand Ralos. In that way everyone was satisfied as each person had a Ralo to offer to, thus creating a hundred-thousand fold offering.

The Indian offered stues of gold, silver and bronze; silk, brocade, and many hundreds of thousands of silks such as red silk; conches with clockwise spirals adorned with petals of gold; many kinds of jewels such as sapphires, beryls, rubies, and emeralds; Kashika cotton, and countless great rolls of cotton and so on; many medicinal substances, such as sandalwood, and the six kinds of aloe; three white and six ordinary elephants, buffaloes, red deer and countless other offerings.

The Chinese offered many hundreds of thousand of treasury costumes, many large units (bre-chen) of silver, [326] lotus blossoms. Tea from across the ocean and many other special wealths.

The Nepalese made offered mandalas of silver and gold, precious offering bowls, red silk,  bowls of barley, countless offerings made of crystal, and many offerings such as vajras and bells made of gold.

The Kashmiris offered many treasures such as turquoises, corals and pearls; many sacks of sugar, molasses and various fruits; one thousand eight hundred loads, each a dre in size, of saffron; many man loads of white and black frankincense; copepr vessels, brass vessels; bowls of silver and gold, and countless other offerings.

There was not enough room on that land for the pile of tea bricks that were collected.

When Ralo taught them the Dharma he brought them to the state of irreversibility or planted the seed of liberation. AT that time, the clear sky was filled with rainbows and the Indians saw Ralo as Manjushri, the Nepalese saw him as a pandita with a monk’s seat, monk’s bowl and Dharma robes. The Kashmiris saw him as a pale blue yogin, blowing a goat’s horn and wearing bone adornments. The Chinese saw him as a Chinese priest dressed in purple robes.

When he spoke each understood him in their own language and all were filled with faith in him.

Then, when they all departed to their own lands he gave them gifts, offerings to sacred sites, and letters with blessed knotted strings for their respective kings. [327]

The place where Ralo multiplied himself a hundred thousand times is still called Kumbum Thang (The Plain of a Hundred Thousand Bodies).


Then Ralo received an invitation from Tsang and departed fro there, He passed through all the districts on the way to Kyirong, performing activities as before.

When he arrived at Marlam Nubkhulung, he gave the mantrikas there a feast, empowerment and instructions. Many of them gained all-encompassing power. He performed a ganachakra in Nub’s own cave and had a vision of Jampal Chagya Zilnön and his retinue. The protectors Takshön and the four Thuchen bowed down to him with respect. He met Gyashang Trom and Gyashang Nub in front of the cave and spoke with them.

In Sekpalung in Nub, when he gave the empowerment and instruction to about a thousand mantrikas,  there were many marvels, such as all the ground stones rocks and mountains sounding with the mantra of activity; lights of the five colors, the size of shields circling and shining throughout the sky, and many small and large forms of the yidam deity falling from the sky like rain. All those assembled there gained the realization of non-meditation.

It’s said that it was at this time that the venerable Lingrepa met him, received his teaching and gained special experiences and realizations.  As a thanks offering. Lingrepa intended to give Ralo a hundred loads of grain, [328] but Ralo being aware of that said, “I have no need of something like that, instead of an offering,  write out this teaching.” Then Lingrepa composed a commentary to Vajrabhairava.

It’s said that in that place, rainbows and pearl-like relics came from the body of a baggage mule that had died, and also there were rainbows on a house dog’s corpse.


Then Ralo rode towards Ü and returned to Den. At this point he had reached the age of one hundred and fifty. Having reached the age of a hundred and fifty, Ralo did not go anywhere but stayed at Den, continuously performing the activity of teaching.

At this time the number of pupils and monks in Den had increased greatly, numbering a hundred and eighty thousand, so that there was no room for them all in the retreat center, so that the area became filled with huts all the way down to Drakkar and all the way up to Dechen.

When it was time for an assembly a drum was beat in Dra’o Lakha  thirteen times and then people assembled at Denda Thang. Then Lama Ralo would come there and give extensive teachings on Kirshnayamari,  Mukhashat, Vajravarahi, and black Chakrasamvara, and n particular the tantra of Vajrabhairava.

At that time, all the people of Chuchangkha prostrated and listened. Ralo’s blessing descend upon them like a thunderbolt and they were freed of illness demons and so on.

In the evening when the teachings was concluded, [329] the sound of everyone standing up and the groups talking with each other startled the herds of sheep on the other side of the Tsangpo River, so that it became renowned that there was no other Lotsawa who had appeared in Tibet who had such power, Dharma, pupils, and impact.

At this time, Ralo’s fame had spread everywhere. His pupils had accumulated like clouds. From Nepal to China there wasn’t a ruler, lama, geshe, doctor, mantrika, lady, lord, or anyone, powerful or weak, that had not become his pupil.

He received countless continuous offerings of an ounce of gold for each teaching on Vajrabhairava, and a tenth of an ounce for each teaching of Kirshnayamari, Mukhashat, Chakrasamvara, Varahi, Krishnapa’s six Dharmas, the peaceful Manjushri, or the Vahari collection of teachings.

Panditas is India continued sending Ralo gifts of fresh fruit contained within butter, so that Ralo always had fresh fruit to eat.

AT the time when one dre equalled ten grapes, there would come many horse loads of grapes from western Tibet as offerings so that each morning fhe drank  juice made from five dre of grapes.

Also wherever Lama Ra Lotsawa stayed, [330] there were  unceasing marvels, such as that there were always rainbows and a rain of flowers, again and again there spread a lovely aroma, and sometimes there would be the sound of whistling, song, music, and so on. At night dakinis would gather and morning  to evening food and wealth would accumulate. Wherever he went disease and conflict would cease. Whoever met him was freed of illness demons.

As a result of this, countless people from all directions, speaking different languages, wearing different clothes would come to meet Ra Lotsawa, so that continuously there were about two hundred people arriving and leaving every day. Nevertheless, Ra Lotsawa was never physically or mentally tired by this at all, but fulfilled the wishes of everyone who came.

In particular, if anyone was interested in the Dharma, whoever it was, whether a powerful or ordinary person, he would not teach them in an easy or indifferent way, but teach again and again what they wished to know until they understood.

Ralo’s voice was loud and clear, so that he was easily understood and those who had received many teachings from others but were confused, said that each word of Ralo’s greatly improved their understanding. He had the voice of Brahma, and therefore even those listening from the other side of a river could hear every syllable clearly.

While people were receiving the teachings they had to do nothing to be supplied with food and clothing. When it was time to leave,  he would met with them and give them a gift to take with them, so that no one wished to leave. [331]

There were always about two thousand five hundred people staying with him as attendants, who did nothing other than give and received teachings and meditate and they all became siddhas.

As for wealth, there was nothing that he did not obtain, but whatever came into his hands he immediately used solely for good works and kept nothing for himself.

If he was offered sacred images, then he would take those and gild them and dress them in excellent clothing and place them  on shrines where they would be offered to.

If he was offered weapons, he would break them and place them underneath a stupa.

If he was offered horses cattle, and other animals, he would never slaughter or sell them,  so that even if he obtained herds of dzo and horses that alone numbered ten thousand, he would release them onto the grasslands to live freely like deer.

Wherever he went, he would be followed by more than hundreds of paupers and he would feed and clothe them all.

He would provide all that was necessary for meditators who did not have what they needed to practice and those who lacked what was necessary in order to study philosophy. He perfectly corrected any errors in the practice of the sutras and tantras. He restored all damaged temples and representations of the Buddha’s body, speech and mind. He had hundred thousands of hundred thousand satsas of Vijaya’s dharani made, providing forty loads of barley to sponsor each hundred thousand. [332]

He had Chanting the Names of Manjushri writtne out a hundred thousand times in Sanskrit, and a hundred thousand times in Tibetan.  He also sponsored others to make a hundred thousand copies. He established a continuous recitation of the canon of the Buddha’s words. He continually supported, as an offering, six Indian yogins who recited twenty-eight thousand Sanskrit texts and one who meditated on Luyipa’s Chakrasamvara.

In Nepal he set up parasols numerous times on Svayambhu Stupa  and held many ganachakras for gatherings of yogins and yoginis.

He sent offerings every year to Vajrasana in India; he offered a hundred ounces of gold to the eighty four panditas in the four sections of Nalanda to sponsor, for as long as the Dharma continued, readings of eighty-four copies of The Summarised Perfection of Wisdom Sutra written in gold.

He offered a hundred ounces of gold to Vikramashila monastery to sponsor reading of a  Twenty Thousand Verse Perfection of Wisdom written in gold for as long as the Dharma continued.

He offered a hundred ounces of gold to Gau Somapuri monastery to sponsor reading of a Eight Thousand Verse Perfection of Wisdom written in gold for as long as the Dharma continued.

He invited Mahapandita Menjadvipa to Tibet and until his departure sent him offerings thirty-seven times.

Each year he he ransomed and set free thousands of animals.

He also offered butter-lamps, kattas, gold paint and so on to the subjugating temples of “the subjugating border temples.” [333]

He provided offerings and tea-feasts to all the temples, large and small from Nepal to China.

He sponsored the creation of countless gold statues, silver statues, bronze statues, medicinal substance statues, tangkhas, stupas, and so on, and the writing of four hundred sets of sixteen copies of the Hundred Thousand Verse Perfection of Wisdom Sutra. All the artisans were pleased with a hero’s payment.

The turquoises, corals, pearls  and so on that he received  he offered as adornments for the back of the throne and as body adornments for the deities in Lhasa, Samye and Tradruk temples.

The satin, red silk, and so on that he received he used for the Dharma robes , the monk’s patch-robe, and so on and offered them to representations with great blessing such as the two Jowos.

The bronze, copper, bell metal, and so on, that he received were melted and made into offering bowls, butter-lamp bowls, tea cauldrons, and so on and given to all monasteries.

He also gave medicine to those afflicted with illness, ransomed those who had been imprisoned, ended conflicts, established protection for dangerous places, dug wells in places where water was scarce, built bridges over wide rivers, improved bad, narrow pathways, He established meeting sites and tea drinking sites for encampments along the main roadways.

The many excellent objects of  large size, such as dri-dung sized red turquoise strings of beads that were three or four spans in length, [334] he gave away without regret.

He prohibited hunting in mountains, valleys and roads in every region, such as Ü, Tsang and Kham; Nyalpo, Loro and Jarpo; Dakpo, Kongpo and A, and and continued to increase those areas. People had such reverence for Ralo that there was no one who disobeyed his command, so that the birds and animals were able to live happily; fish, frogs and so on were not harmed or attacked; all humans were happy all herds naturally increased; the rains came in time; plants, trees, and forests grew more than before; springs and ponds improved; there was no frost, hail or droughts; grain and harvests were better than before; there was no illness or famine; there were no enemies, thieves or robbers;  the flowers were naturally beautiful; and everyone followed the Dharma so that there was good fortune in every place.

In that way, for many years Ra Lotsawa promulgated the teaching of Vajrabhairava and liberated countless men and women. When he reached the age of a hundred and eighty, he decided to depart to another realm.

At the time when plants and fruit ripened in the autumn, [335] when pupils from Ü, Tsang and Kham gathered together for an excellent ganachakra, he said to them, “I have been to India and Nepal four times and received the teachings that is the heart blood of the dakinis, which was transmitted orally through a lineage composed solely of scholar siddhas. It has the power to forcefully bring those with great bad karma to buddhahood; it is the unbroken bridge of the siddhas; and the heat of its blessing has not faded. It is a special profound teaching that at best can bring buddhahood in this lifetime, as a middling result it will bring buddhahood at death, and at least it will bring buddhahood in the bardo, without having to wait till another lifetime. I have not kept this teaching secret but given it to you, so meditate on it one pointedly.

“My guru told me that if I did not promulgate this Dharma widely, but solely practiced it, my body would become a rainbow body in this lifetime, but hoping to benefit you, I did not follow this command, and so I will be reborn another two or three times.

“However, I will not experience the sufferings of birth and death. When I am dead, I will travel from one buddha realm to another,  when I am alive, I will be benefitting beings.

‘The yogin who is like space is not under the power of birth and death, but I will depart as a sign of impermanence for lazy beings.”

The patrons prostrated to him and said, “Precious Lama, where will you go from here? [336] To where should we adress our prayers? Who will hold this Dharma lineage?”

Lama Ra Lotsawa replied, “I go from here to the celestial realms. Then I will take rebirth about two times more, and then I will be Tathāgata Utpalakesara in the realm named Dharmarutāravitā (The Sounding of the Dhamra) where I will be benefitting beings. Therefore pray to there.

“As for my Dharma lineage, all my pupils are siddhas, therefore most of them will be transmitting it, and in particular Ra Chörab will be be its holder. Also anyone who practices these teachings will be my pupils.

There are now a great number who have a connection with me and who have honored me. In the future,  those who hear my lifestory and feel devotion will be reborn in my retinue and will attain buddhahood.”

The Ra Lotsawa sang this song:


Oh, you fortunate ones that are gathered here,

Listen for a little while to my song.

This is my last testament for happiness in this and future lives,

Truly follow it and keep it in your heart.


In this evil time when the five degeneracies increase,

Profound instructions are extremely rare,

Therefore genuine lamas are also rare.

Therefore devoted pupils are also rare.


That our Dharma and Lama and pupils

have come together is a great marvel.

There is no doubt that many siddhas will appearance

And that the teaching will flourish. [337]


The yidam Vajrabhairava

Has ten superior essential factors

If it is practiced with heartfelt reverence

There is no one who will not become a siddha.


The three guardians: Mahakali, Yamaraja and Mahakala

Are the lords over the lvies of all beings in the three realms

If mastery is gained through the essential points of the teachings,

There is no one who will not attain power.


I, who am Dorje Drakpa,

has seven Dharmas  no one else has.

If there is one pointed devotion,

There is no one who will not have experience and realization.


Through that kind of dependent origination

I have revealed twenty-three marvelous signs of accomplishment

That have never been shown before by anyone else.

When people hear that, won’t that bring great amazement?


When I went to Vajrasana,

The four-armed protector performed miracles against me.

I subjugated him under my feet and made him my servant

That is a sign of accomplishment that had never occurred before.


Langlab Changchub Dorje made a kila attack against me

and I transformed him into a lord of the dead,

And afterwards I made him into my friend.

That is a sign of accomplishment that had never occurred before.


When the army of Nyuku came to fight

I threw donw leaves and a tempest arose,

scattering like clouds the entire army.

That is a sign of accomplishment that had never occurred before.


When I came to the three statues of Sakya, [338]

As some monks and lay people were displeased

With my aspiration I made the deities come outside.

That is a sign of accomplishment that had never occurred before.


When I gave an empowerment in Salo,

the mandala of colored sand rose into the air

And one butter lamp burned for ten days.

That is a sign of accomplishment that had never occurred before.


When I was performing the peaceful fire-offering

in the district known as Chenlung,

a lotus grew within the fire,

That is a sign of accomplishment that had never occurred before.


When I competed in miraculous power with Shang

In the the place named Bodong E,

I revealed a buddha realm within my body,

That is a sign of accomplishment that had never occurred before.


When Vishnu Rahula made a magical attack

in the place named Nyangtö Shab,

Through my gaze I caused him to fall to the earth.

That is a sign of accomplishment that had never occurred before.


When Lharjé Kharakpa in Thöphu

gave me poisonous food and drink,

it did not harm me  but increased my brilliant appearance.

That is a sign of accomplishment that had never occurred before.


When I was attacked by Tsangpa in Chak,

I blew out a wind from my nostrils

which carried him off to the edge of the world.

That is a sign of accomplishment that had never occurred before.


When I competed in realizations

with the lama named Kyarseng,62

Thunder and lightning continued for seven days.

That is a sign of accomplishment that had never occurred before.


When I was going to Lang Ngaling,

I stuck my kila into the ground

and a mansion with various furnishings appeared. [339]

That is a sign of accomplishment that had never occurred before.


When Geshe Rok was criticizing me,

I focused my meditation and he transformed into a donkey,

and then I changed him back to a human,

That is a sign of accomplishment that had never occurred before.


When the Lord of Secrets, great Dropukpa,

Manifested in the form of  Mahottara Heruka,

I turned the earth and the sky upside down.

That is a sign of accomplishment that had never occurred before.


In the place named Ushangdo,

in order to break the arrogance of Thashi,

I tied water into a vajra knot.

That is a sign of accomplishment that had never occurred before.


In Takna, while I was debating,

I smashed two mountains together reducing them to powder,

and in Gurmo I made a rain of turquoises and corals fall.

That is a sign of accomplishment that had never occurred before.


In Jamo I made hail made of iron fall,

In Kongpo I changed the four elements into their opposites,

In Olkha, I created a Hundred Thousand Verses in gold without writing it.

That is a sign of accomplishment that had never occurred before.


In response to the request of the physician Drakri,

I caused the sun and moon to fall onto a plain,

And reversed their power of heating and cooling.

That is a sign of accomplishment that had never occurred before.


When I was repelling an army in Tsang,

the torma actually went to where the enemy was

and without need for battle, they were spontaneously scattered.

That is a sign of accomplishment that had never occurred before.


When I gave san empowerment to an assembly at Tsetang,

The season of winter transformed into summer,

And all higher calss people became my pupils. [340]

That is a sign of accomplishment that had never occurred before.


No siddhas of the past in India or Tibet

Have demonstrated such signs of accomplishment.

You will have to wait to see whether there will be such in the future.

If you know of any, then that will be someone to pray to.”



At that time the  great deities of this world, such as Nöjin Gangzang in Tsang and Yarlha Shampo in Yarlung, Nyenchen Thanglha in the north,  and Ode Gung-gyal in Olkha, and Machen Pomra in Kham, and all the powerful guardian deities, such as Pehar  gathered there and supplicated Ralo to continue living, but he refused to accede to their request, but to each he gave individual instruction and teaching.

Then Ra Lotsawa went into his small dwelling, and said, “At this time, let alone anyone superior to me, I do not even have an equal. Therefore, do not cremate this body of mine but place it inside a stupa in the middle of this plain.

“In the future, this Kyichu River will move southwards and will take away more than half of this plain, and the centers of study and practice will become empty, and there will be a time when it is the land inhabited only by wild animals. At that time, the stupa will ensure that travelers will not be harmed by thieves and robbers and that they will be freed from illness demons.

“However, after five generations a new monastery [341] will be built south of Lhasa and the stupa should be brought there. That monastery will then have many pupils and become powerful, and there will also be a little benefit for the territory in general.”

At dusk,  the master and his pupils held a ganachakra together. At midnight, he gave a teaching that he had never given before. At dawn, he gave many prophecies about the future.

Then at sunrise on the tenth day of the fourth month of the horse year, the display of his body was reabsorbed and he departed to the celestial realms.

At that time, there was thunder, and a great shaking of the earth. An ankle deep rain of flowers of five colors fell all evening. There were pillars of rainbow light on all four sides of his dwelling. Everyone saw the sky and earth filled with countless singing and dancing dakas and dakinis wearing bone adornments and holding offerings.

Then Lotsawa Ra Chörab led all the pupils in month-long offerings and prayers. After ten days had passed, in the evening everyone saw Ra Lotsawa appear in the from of a pandita. He said to them:


“I am Viharaśrīkuśala (Tsuklag Palgé).

I have attained the siddhi of Yamantaka

Everyone who has gained a connection with me

Will go the pure realm of omniscience.” [342]


Having said this, he departed, Dharma robes flowing and flapping, into the sky.

Another evening, Ralo appeared wearing a black hat, a gown and with hair in matted locks and said:


“I have drawn deluded beings and causal ignorance

Into the sorcerer’s triangular pit of essence and wisdom.

And have slain them with the self-arisen kila of the path of knowledge

I am the sorcerer Dorje Drakpa.”


He danced to the the sound of music and then vanished.


On the night when the offerings were concluded, Lama Ra Lotsawa appeared in the form of Vajrabhairava, and said:


“I am Vajrabhairava.

There is no one greater than me.

If anyone is able to pray to me

Then there is no one that I cannot guide.”


Then he vanished into rainbow light and was gone.


In accordance with his last testament, his precious body was wrapped in brocade and placed in a casket made of five precious materials and placed inside a stupa built in the center of the Denda plain.

When the stupa was consecrated and offered to, the precious lama appeared in the sky from between blue clouds in the form of a heruka accompanied by the sound of damarus. He danced on the tip of the stupa, and chanted:


Hūṃ! Hūṃ! Hūṃ!

This purification of anger itself

Is the dharmadhatu wisdom

Vividly blue from emptiness.

Its essence is the Vajra Family.63


Oṃ! Oṃ! Oṃ! [343]

This purification of ignorance itself

Is the mirror-like wisdom

Vividly white from unceasing power

Its essence is the naturally existing Buddha Family.


Traṃ! Traṃ! Traṃ!

This purification of avarice itself

Is the wisdom of equality

Vividly yellow64 from the expanse of inseparability

Its essence is the desire fulfilling Ratna Family.


Hri! Hri! Hri!

This purification of desire itself

Is discriminating wisdom

Vividly red from the brightness of that knowledge,

Its essence is the desire free Padma Family.


Hā! Hā! Hā!

This purification of envy itself

Is accomplishing wisdom

Vividly green from the unimpeded power,

Its essence is the being-subduing Karma Family.


They are all my nature,

Pray to me and you will receive the blessing.

I am a being with whom it is beneficial to be connected,

Whatever us done, there is bliss.


Vajrabhairava-guru-tiṣṭha heḥ”


Then he vanished like a rainbow into the sky.


His heart son, Lotsawa Ra Chörab, continued his activity for five years, and then departed for Nepal. His other pupils departed to practice in their own areas. The Dharma protectors followed each Dharma and individual, so that only the names remained of the previous centers of teaching and practice. [344] Then the quality of the earth diminished, grain lost its nutrition, there was illness, conflict, and people began to have wicked conduct once more.


In Tibet, there have been countless translators, such as Lotsawa Bairotsana, Kawa Paltsek, Chokro Lui Gyaltsen, and so on, and then Rinchen Zangpo, Marpa Drokmi, Gö, Zangkarwa, Ngok, Nyö, and so on. but none have had the Dharma, the blessing, the merit and the impact that Ra Lotsawa had. This biography, which related how great Ra Lotsawa was superior in these four ways, has come to its conclusion.


Through whatever infinite merit I have gained

from writing this biography of the lord of power,

Ralo Dorje Drakpa, Great Ra Lotsawa,

may all beings attain supreme enlightenment.


Throughout all their lifetimes until the attain it,

may they be in the care of  peaceful and wrathful Manjushris

may their beings be liberated through realization,

and through compassion may they have the power to ripen others.



At the request of important beings throughout the eighteen regions of Amdo and Kham, I, with my being led by a supreme aspiration,  I have written down the words of my root lama, the venerable Chörab, without polluting it with any changes of my own.

This was composed by the priest Yeshe Senge who was born into the Ra family line. May it accomplish a vast benefit for the Teachings and beings.





Printer’s prayer and colophon



May the good karma that has come from

these efforts made with a good motivation,

May all endless beings in every lifetime

Be inseparable from and cared for by the great Lama Ra.


May the Teaching holders live long, and may the teachings flourish.

And amy all Kings, Dharma practitioners and people,

Have faith in the Dharma and have happiness,

So that there will be an enjoyment of glorious good fortune,


Having striven in this way with a higher motivation,

May the guardians, such as Mazor Lhamo

just as Brahma and Indra protect this world

never forget to always be our helpers.



This biography had not previously been printed, and the handwritten manuscripts were rare. At this time the thirteenth Dalai Lama’s father, Shi Langdunpa, in order to benefit the teachings and beings, with great faith and enthusiasm commenced and sponsored this work and was printed on the new years day of the snake year. May Yabshi have excellent goodness, happiness and a long life.



May goodness increase.!



















[1] Mañjuśrīmūlatantra; ‘jam dpal gyi rtsa ba’i rgyud. Derge Kangyur 543, rgyud Na, 105a1-351a6.

However this passage does not occur in the tantra, as would be expected with the appearance of the Tibetan  syllable Rwa.

[2] Sanskrit for Dorjé Drakpa (rdo rje grags pa) Ra Lotsawa’s Dharma name.

[3] King of Tibet, reigned 755-797/804.

[4] Samye was the first monastery in Tibet, built between 755 and 759 on the instruction of King Trisong Detsen.

[5] bsam yas ka brtsigs chen mo. The text has not been identified.

[6] This text has not been located.

[7] g.yung phu, or according to Kongtul Yuphu Dzalü (g.yu phu rdza lhud), which is in the Latö (la stod) area of south central Tibet

[8] Eleventh to twelfth century tertön, discoverer of medical texts and Yamāntaka practices in Karu (ka ru), or Kashu (ka zhu) in Bumthang, which is now the central region of Bhutan. This Yamāntaka lineage is presently transmitted particularly within the Drikung Kagyu. He appears within this biography. He is also known as Drokpa Nanam Thubpa Gyal po (‘brog pa sna nam thub pa rgyal po).

[9] Zhang ngam rdo rje. Shangtrom is here said to be the rebirth of Nubchen Sangye Yeshe, whose dates cary from the early ninth to the tenth century.

[10] snye nam glang yul also called la stod lha snye nam glang yul. Nyenam latalsoer called Nyalam, features oftenin Milarepa’s biography. It is as stated here in the Latö region that borders Nepal.

[1] Om All is well. An auspicious Sanskrit beginning.

[2] The four aspects of Buddhahood.