http://www.abuddhistlibrary.com/Buddhism/A%20-%20Tibetan%20Buddhism/Authors/Denmo%20Locho%20Rinpoche/Biography/Jamyang%20-%20Denma%20Locho%20Rinpoche%20-%20Biography.htmLithang Kyabgon Rinpoche or (Shogdrug Rinpoche)Tongpon Rinpochey did not believe that a young monk should attend public teachings until he had acquired a sound knowledge of the scriptures, and that to do so could be detrimental and distracting. When I first arrived in Central Tibet, Phabongka Rinpochey was giving a Lam Rim teaching at Sera Mey College and Kyabje Khangsar Rinpochey was teaching the Six Collections of Reasoning Concerning the Middle Way in the Hamdo Assembly Hall. Because of Tongpon Rinpochey's views on the matter, I did not attend the discourses given by these great scholars.
Seven years later, Lithang Kyabgon, a famous lama from Lithang in Eastern Tibet came to Lhasa. On his way to China, Tongpon Rinpochey had stayed with him and requested that he look after my education and spiritual development. When he first arrived, he stayed at Yuthok house, the residence of a high ranking official and due to Tongpon Rinpochey's request I was expected to go and pay him a visit. I went to Lhasa, where I usually stayed with my patron, Phara Chosur. Being cautious and unsure how Phara Chosur felt about Lithang Kyabgon, my attendant told me to keep my visit a secret.
I went to pay my respects and presented a gift of mutton to Lithang Kyabgon, who was also called Shogdrug Rinpochey. When he asked where I had reached in my studies, I told him and he asked me a question. I knew the answer, but somehow could not express it. Suddenly, I found myself in tears and just couldn't stop crying. Shogdrug Rinpochey asked me the reason for this outburst of emotion and I answered it was because I missed Tongpon Rinpochey so much. This wasn't the only reason, I just couldn't pinpoint the source of my grief.
Tongpon Rinpochey had been gone two years. In Lithang, Shogdrug Rinpochey had treated him with the greatest reverence. When they travelled, he offered him his palanquin and joined the other monks in carrying his teacher. This was profound evidence that Shogdrug Rinpochey considered Tongpon Rinpochey to be a highly realised lama.
Shogdrug Rinpochey gave me a tin of biscuits and some money which he told me to keep for myself, adding that he knew all about the difficulties of young monks whose old attendants handled all the money. In the meantime, my old steward had discovered that Phara Chosur was on excellent terms with Shogdrug Rinpochey and unbeknown to me had told him that I had gone to pay him a visit. When I returned, I found Phara Chosur in his living room chatting with a former abbot of Gyuto. He smiled saying, 'So, you've been to see Lithang Kyabgon, have you?' Remembering my attendant's advice, I answered that I had not. Phara Chosur exclaimed, 'What are you saying? Your steward told me that you went this afternoon, with presents of mutton.' I was tongue-tied with embarrassment.
A few months later, Shogdrug Rinpochey came to Drepung and while I was receiving teachings from Gen Nyima, I overheard him whispering something about my taking teachings to a learned monk called Ngawang Jamphel. When I visited Shogdrug Rinpochey shortly afterwards, he told me he was about to give a Yamantaka initiation and asked if I was coming. Remembering that I wasn't usually allowed to attend such teachings, I prudently replied that I didn't know. He told me that if I took this initiation, I would get somewhere in my studies, and if I didn't I wouldn't gain much progress. He gave me some very pleasing little yellow beads and I left pondering his words and how I could convince my attendant and Gen Nyima to let me go. I had no difficulty. My attendant had heard about Shogdrug Rinpochey since we lived in Kham, where he was famous for his clairvoyance. He firmly believed in his abilities and did not prevent me from going. As for Gen Nyima he was already planning to send me.
I took the initiation. Shogdrug Rinpochey, who knew I had very little time, told me that I need not recite the sadhana every day, but instead could recite the Praises of the Names of Manjushri. My old attendant gave me time to say it every day, though when there was a debating session, he thought too much time had already been taken from his checking my memorisation and flatly refused to give me a minute to keep my daily commitment. Knowing I could not break it, I began to recite it on my way to the debate. I would make a note of where I had reached when I arrived, and would mentally mark it as I put on my cloak. When the debate was over I picked up from where I had left off and finished it on my way home. I had no time to talk to anyone, as every minute was precious.
Shogdrug Rinpochey was a noted practitioner of Yamantaka. During his former incarnation, a Chinese battalion from Dartsedo had waged war on Lithang and the monastery had come under attack. A Chinese soldier had made his way into Shogdrug Rinpochey's room and been met by a wrathful horned creature. It was said that it was because of this that the monastery was left alone. I heard that during the life of the incarnation I knew, a Chinese clairvoyant in Dartsedo told of a Tibetan lama in whose heart he could see something with horns. Puzzled by this vision, he had gone to meet Shogdrug Rinpochey.
Shogdrug Rinpochey passed away in Lithang a few years before the arrival of the communists. Shortly before his death, he had given a Lam Rim teaching at the conclusion of which he had said, 'I feel that the situation is going to take a turn for the worse. In each of the three regions, a great lama will soon depart for the pure lands, and difficult events will follow their demise'. No one at the time asked what he meant, but Shogdrug Rinpochey himself in Kham, Jamyang Shayba in Amdo and Reting Rinpochey in U, all passed away within a few months of each other.
Shogdrug Rinpochey was reincarnated in Lithang, where he had little chance of receiving much education, but all the same, I hear that he has a good and stable character. In the 1980s, he was given an official title and people advised him that as an important lama he should cultivate a grave, dignified demeanour in public. He refused to do this and for seven or eight years after it was allowed even refused to wear monks' robes, arguing that although there was no fault in his vow, he felt that while he bore a big title but had no religious education it was inappropriate to wear the robes. He finally put them on at the request of Gya Geshe, a Lithang lama in whom he had great faith.
In the 1980s, the local Tibetan officials asked Lithang Kyabgon to use his influence to encourage the local people to rebuild the ruined monastery. He asked them if they felt it was so important, why they destroyed it in the first place? Why destroy something, if the same people will later tell you it needs to be rebuilt? Wasn't this all just extra work? Since he rarely spoke out, people didn't really know what to say. Among those present was a woman who at the time of the desecration of the monastery had taken the mummified remains of his previous incarnation and thrown them out into the open. Meeting him on the road one day she offered him some vegetables. He declined to accept them, but she insisted. As the vegetables shuttled back and forth between them, they fell on the ground. Finally, annoyed she said, 'Well if you don't want them, I'll have them', and picking them up swept off.
A few years ago, I heard that Lithang Kyabgon was offered a high post in the communist party, but he turned it down saying that being a religious person it would serve no purpose.
(Above story of Lithang Gyabgon Rinpoche was recounted by Denma Locho Rinpoche)
