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Who Was Drukpa Künlé? Who Was Drukpa Künlé? University Press Scholarship Online Oxford Scholarship Online The Holy Madmen of Tibet David M. DiValerio Print publication date: 2015 Print ISBN-13: 9780199391202 Published to Oxford Scholarship Online: August 2015 DOI: 10.1093/acprof:oso/9780199391202.001.0001 Who Was Drukpa Künlé? David M. DiValerio DOI:10.1093/acprof:oso/9780199391202.003.0008 Abstract and Keywords Drukpa Künlé, “the Madman of the Drukpa,” is by far the best known of Tibet’s “holy madmen,” in Tibet, Bhutan, and more recently the Western world. After summarizing the ways Drukpa Künlé has been depicted in Tibetan oral tradition and biographies composed in recent decades, this chapter attempts to construct a picture of the man that is closer to historical fact, based on the four volumes of his Miscellaneous Writings. Although the historical Drukpa Künlé voiced criticisms of many aspects of the Buddhist culture of his day, there is no indication that he performed the sort of scatological behavior now thought to have been his forte. Rather, it seems that the wilder version of Drukpa Künlé is the result of a series of exaggerations that have taken place in the centuries since his death. Keywords: Drukpa Künlé, Drukpa Kagyü, Bhutan, Kagyü, Madman of the Drukpa, Madman of Bhutan, Ralung Page 1 of 40 PRINTED FROM OXFORD SCHOLARSHIP ONLINE (www.oxfordscholarship.com). (c) Copyright Oxford University Press, 2015. All Rights Reserved. Under the terms of the licence agreement, an individual user may print out a PDF of a single chapter of a monograph in OSO for personal use (for details see http://www.oxfordscholarship.com/page/privacy-policy). Subscriber: Oxford University Press - Main Account; date: 20 June 2016 Who Was Drukpa Künlé? The biographies of lamas in which everything is too ordered tend to read like a creditor’s account book, in which it says, “In this year and month, on this day, I made a loan for this amount, and I shall collect this many measures of barley or peas in return . .” It’s much too narrow. “In this year he began his training . .” Then if it’s a major lama: “Someone made an offering of this horse . .” If it’s a minor lama: “Someone offered this much felt to make hats out of, and this much grain . .” What is the use of writing such things? It’s like, “During the warmth of the day, he ate this kind of food . At night, he took this kind of a shit . .” Doesn’t it make you laugh? DRUKPA KÜNLÉ, Miscellaneous Writings1 THE MOST FAMOUS of all the Tibetan “holy madmen” is Drukpa Künlé (born in 1455), often referred to as Druknyön (’brug smyon), taken as meaning “the Madman of the Drukpa [Kagyü sect]” or, somewhat mistakenly, “the Madman of Bhutan.”2 Because of Drukpa Künlé’s great popularity over the past few hundred years, his legacy has had a disproportionately large influence in shaping the way Tibetans today think about the tradition of “holy madness.” In more recent decades, his image has also greatly influenced the way many non-Tibetans think about “holy madmen,” and Tibetan Buddhism in general. By contrasting more recent and popular depictions of Drukpa Künlé with the information that can be gleaned from his Miscellaneous Writings and other fifteenth- and sixteenth- century sources, this chapter will show that the popular image of Drukpa Künlé is a wild caricature of the historical individual, who emerges as sober, thoughtful, and in some ways rather conservative. As a result, understandings of “holy madness” based on the popular image of Drukpa Künlé must be thoroughly reevaluated. Drukpa Künlé has long been famous across the whole of the Tibetan cultural world, including Bhutan, in whose religious culture he has come (p.194) to occupy a central place since the Drukpa Kagyü sect’s rise to prominence there in the Page 2 of 40 PRINTED FROM OXFORD SCHOLARSHIP ONLINE (www.oxfordscholarship.com). (c) Copyright Oxford University Press, 2015. All Rights Reserved. Under the terms of the licence agreement, an individual user may print out a PDF of a single chapter of a monograph in OSO for personal use (for details see http://www.oxfordscholarship.com/page/privacy-policy). Subscriber: Oxford University Press - Main Account; date: 20 June 2016 Who Was Drukpa Künlé? seventeenth century. In this chapter, when I use the words “Tibet” and “Tibetan,” this in some instances includes Bhutan and the Bhutanese as well, since they were long part of a contiguous cultural sphere, Bhutan’s having become its own state separate from Tibet only in recent centuries. Popular Depictions of Drukpa Künlé Drukpa Künlé is among the most prominent figures in Tibetan oral traditions. For many Tibetans, he is the first person who comes to mind upon hearing the term “mad siddha” or “mad lama.” Among the short tales often recounted about Drukpa Künlé, one maintains that he once killed a herd of animals by chopping off their heads. Then, using his magical powers, he reanimated them. As they were coming back to life, the large- bodied animals picked up the heads of smaller ones, and vice versa, resulting in the creation of a species of oddly proportioned animals, the takin, which still live in the Himalayas today. Other popular stories speak more to Drukpa Künlé’s famous irreverence. One tale relates how, when staying as the guest of a family, Drukpa Künlé instructed the father to recite something resembling a Buddhist prayer, but including sexual references of the most vulgar type. Despite his family’s understandable shock, the old man persisted in his recitation of the prayer, and because of the strength of his faith in Drukpa Künlé, achieved a rainbow body at the time of death. Some stories show Drukpa Künlé performing magical feats, which serve as a testament to his status as an enlightened siddha. In his legacy as a trickster, he assumes a role similar to that of the Tibetan folk hero Akhu Tönpa. Because of the similarities between them, Akhu Tönpa has at times been included in discussions of “holy madmen,” and the two figures are sometimes conflated, with certain stories attributed to either Drukpa Künlé or Akhu Tönpa in different tellings.3 Oral renderings of Drukpa Künlé’s exploits have always been the most important source for Tibetans’ understandings of him. These oral tellings have a complex relationship with the various collections of stories about Drukpa Künlé that have been put on paper and printed over the past five centuries. Much of the written literature about Drukpa Künlé was based Page 3 of 40 PRINTED FROM OXFORD SCHOLARSHIP ONLINE (www.oxfordscholarship.com). (c) Copyright Oxford University Press, 2015. All Rights Reserved. Under the terms of the licence agreement, an individual user may print out a PDF of a single chapter of a monograph in OSO for personal use (for details see http://www.oxfordscholarship.com/page/privacy-policy). Subscriber: Oxford University Press - Main Account; date: 20 June 2016 Who Was Drukpa Künlé? on oral recitations; once included in written collections, those stories achieved canonical status and became even more influential. As this chapter will show, the relatively free exchange between the textual (p.195) and oral literature concerning Drukpa Künlé has made his image highly adaptable—putty in the hands of later generations. Many of the stories popularly told about Drukpa Künlé (including the two related above) are contained in a textual collection often referred to by Tibetans as Drukpa Künlé’s “dirty stories” (gtsog gtam) or his “secret biography” (gsang ba’i rnam thar).4 This short text has been published under a variety of titles, including The Life Story of the Protector of Beings, Künga Lekpa, Telling of his Activities in Mön, Paro, and Other Places; The Southern Cycle of the Extensive Life Story of the Dharma Lord Drukpa Künlé; and the simpler but misleading Autobiography of Drukpa Künlé.5 I shall refer to this text, in its variant forms, as the Southern Cycle. A note at the beginning of the text states that it was compiled at Tago monastery in Bhutan by a descendent of Drukpa Künlé, the dharma lord Tsewang Tenzin. Bhutanese tradition asserts that Tsewang Tenzin (1574–1643/44) was a grandson of Drukpa Künlé.6 We should be cautious about accepting this, however, for there are varying accounts of Drukpa Künlé’s progeny, as discussed below. The Southern Cycle is made up of a series of disconnected episodes, which are not organized into a coherent narrative. These episodes involve stories of Drukpa Künlé’s singing dirty songs, coupling with many women, grabbing a giant demoness by her breasts, and so on. There is no account of Drukpa Künlé’s familial origins, birth, youth, or death. There are no essential elements of the story that carry over from one episode to the next, save for a geographic continuity: the stories are grouped in such a way that as we read them we travel with Drukpa Künlé from various places in Tsang south to Yamdrok Tso, to areas that are today part of Bhutan and other southern Himalayan regions, and then back to central Tibet, ending with tales about Drukpa Künlé at Taklung and Sakya monasteries. Page 4 of 40 PRINTED FROM OXFORD SCHOLARSHIP ONLINE (www.oxfordscholarship.com). (c) Copyright Oxford University Press, 2015. All Rights Reserved. Under the terms of the licence agreement, an individual user may print out a PDF of a single chapter of a monograph in OSO for personal use (for details see http://www.oxfordscholarship.com/page/privacy-policy). Subscriber: Oxford University Press - Main Account; date: 20 June 2016 Who Was Drukpa Künlé? Much of the content of the Southern Cycle is derived from oral traditions.
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