In the biography, this song follows one of Drukpa Kunle’s (’brug pa kun legs) most extravagant miracle tales. At Shelkar Gyantse in Tsang (gtsang shel dkar rgyang rtse), he is summoned before Depa Morongne (sde pa mo rong gnas), the fortress governor, after being found in the house of the prostitute A-dzom (a ’dzom), drinking, embracing her and behaving provocatively. The governor accuses Kunle of killing wild animals belonging to the hermitage of Ganden (ri khrod dga’ ldan) and, despite the reduction of the taxes owed by the people of Ralung (rwa lung), of having committed other offences against its community. He demands one hundred carcasses as a meat tax.

Kunle replies that the law of Yama, the King of Dharma (gshin rje chos kyi rgyal po), and the consequences of karma should come before any such demand. Nevertheless, the following morning he drives one hundred and fifty wild animals through Gyantse to the governor’s gates. When the governor insists that he requires meat rather than live animals, Kunle kills and butchers them on the spot. Appalled, the governor renounces the tax and promises that Kunle’s Drukpa (’brug pa) descendants will not have to pay the Tsang meat tax in future. Kunle then snaps his fingers and commands the animals to return to Ganden. They rise, put on their skins and seize heads in their haste, so that some small creatures are left with oversized heads. The governor and his attendants are overwhelmed with faith; he offers a confession, takes Kunle’s feet upon his head, cuts his hair and becomes a lay bodhisattva.

Soon afterwards, Kunle is again singing among prostitutes. Having witnessed, or heard of, his killing and revival of living beings, the women ask him to recount his former lives, convinced that he must be an emanation of a Buddha. His reply is this mock-confessional song. Each of his present habits, from bodhicitta and lust to miserliness, fastidiousness and thieving, becomes evidence of a suitably absurd former birth. The women recognise that, under the pretence of speaking about himself, he is exposing their own faults, but acknowledge that whatever he says never departs from the Dharma.