The Teachings of Khenpo Tsengchen Lodrup, the introduction of Khenpo Tsengpo Lodrup

Khenpo Cicheng Lodrup was born in 1962 in Luhuo County, Ganzi Prefecture, Sichuan Province. At the age of 22, he was ordained a monk at the Serdar Larung Gar Monastery and began to rest in front of His Holiness Jigme Phuntsok for a long time. For more than 20 years, he has always been diligent in hearing and contemplating the essence of the Tantric Teachings, and has mastered them one by one.

Later, after passing strict assessments, he finally obtained the degree of Tripitaka Khenpo given by His Holiness Jigme Phuntsok himself. Later, he often accompanied His Holiness Jigme Phuntsok as a waiter and interpreter when he traveled around the world to worship, give lectures, and propagate the Dharma. Khenpo Tzu Cheng Lodrup strongly advocated abstaining from killing and releasing people.

As the ordination khenpo of the Five Ming Buddhist Institute, and the main person in charge of the academic affairs section of the college, he is working with many eminent monks to support, promote, and magnify the teachings and teachings of the Buddha by listening, meditating, and preaching.

Soon after he became a monk, bai

And he received one after the other.

Don't take the vows of pratimoksha and bodhisattva.

zhi and tantric vows, after receiving the vows, they will go straight back to the protective vows. For more than 20 years, he has been working day and night to constantly improve and meditate on the essentials of the Tantric Teachings, and to understand them all. After six months at the institute, he was able to understand the meaning of any of the texts he studied, and he never showed any difficulty in the profound teachings of Buddhism.

Not only that, but in the three aspects of speaking, debating, and writing, he showed talent, ability, and results that others could not match, which even many old khenpos were amazed by. Later, after passing a rigorous examination, he finally received the degree of Tripitaka Khenpo from His Holiness Wishful Treasure. Khenpo's original name was "Gubi", and after he became a monk, His Holiness named him "Cicheng Lodrup", which is also the Dharma name of His Holiness the omniscient and unsullied light dragon Chenpa.

For a period of time, some eminent monks have successively identified Khenpo as the reincarnation of a certain living Buddha, and they have also brought many Buddha statues, Buddhist scriptures, stupas and other offerings to welcome Khenpo to sit on the bed. However, he believed that gaining fame was a sign of obsession for practitioners, and he was worried that accepting all kinds of fame would bring dissatisfaction and obstacles to his thoughts, so he never recognized or agreed to these recognitions and requests. On weekdays, he has always lived a pure life of his own as an ordinary person, and all the prosperity, fame and fortune in the outside world seem to have nothing to do with him.

In short, all the deeds of the three gates of Benevolence Lodrup Khenpo are only to propagate the Dharma and benefit sentient beings as their own responsibility, and there is nothing else to do without this. Frankly speaking, among the more than 10,000 monks of Larung Gar, he is indeed an exemplary and outstanding among them, and this kind of evaluation is by no means praiseworthy. As for the treatises he created, there are many treatises such as "The Clarity of Loyalty", "Lectures on the Fundamental Wisdom of Madhyamaka", "Questions and Answers on Wisdom", "Treatise on Past and Present Lives", etc., and the collection of works "The Light of the Wisdom Lantern" with its comprehensive, systematic and simple interpretation of the Mahayana Sutra and Tantra classics, has opened the door to the temple of Buddhism for all destined people from theory to practice.

It is like a lighthouse and a guide, showing the way for the lost and helping them to move forward. Among the Buddhist classics published in modern times, "The Light of the Wisdom Lantern" can be called a classic of Buddhism that can stand the test of time and the human heart to realize.

Today, as a ordained khenpo of the Serdar Larung Gar Institute and the main person in charge of the Academy's Academic Affairs Section, he is working with many eminent lamas to protect, propagate, and magnify the teachings and teachings of the Nyorai by listening, meditating, and lecturing on the teachings and teachings of the Buddha.

Next, the Guru sent him to preach in major cities in Han China, Malaysia, Singapore, and other countries and regions, during which all beings who became attached to him received temporary or final benefits. He himself has compassion for other beings and other sentient beings of great pleasure, and in the face of those poor beings who are innocently killed, the unfeigned compassion in his heart is always endless, so he basically uses the pure offerings of his followers to himself in the aspect of abstaining from killing and releasing life. In the past four years, he has used his free time every summer to go to various places to release animals, and a large number of cattle, sheep, fish and shrimp and other animals have been rescued from the butcher's knife one by one.

According to incomplete statistics, up to now, Khenpo has given fearless alms to more than 100 million sentient beings. He also took the opportunity of the release of life to make a vow to dedicate himself, praying that these beings would be reborn in the Western Elysium. For this reason, believers in many cities in Han China called him "Liberation Khenpo".

Khenpo Tsengchen Lodrup:

What are the conditions for bodhichitta to be considered bodhichitta?

The first is to have compassion for all living beings. The so-called "compassion" is the single-minded hope that every sentient being will be happy not only in this life, but also in all samsara in the Bodhi world. This is not a verbal declaration, but a true feeling from the bottom of one's bones; The so-called "compassion" is to sincerely hope from the depths of the soul that every sentient being will not encounter any suffering and be free from all suffering in all the reincarnations of life even in the Bodhi world.

The object of compassion is not only one's relatives and friends, but also one's enemies. It does not refer to a village, a country, or just human beings, but all living beings, including the beings of the six realms. If we treat them the same way, to the same level as we normally wish ourselves to be happy forever and never suffer from suffering, then we can be considered truly compassionate. ......

The second condition is to vow to become a Buddha for the sake of all sentient beings. ......The foundation of the six paramitas is compassion and compassion, and on this basis, one can truly practice the six paramitas, which are generosity, vows, patience, diligence, meditation, and prajna. Without compassion, the six paramitas are not true Mahayana Buddhism.

Over the years, he has completed all of his tantric pursuits in the presence of His Holiness Guru, especially those that can lead to the attainment of vajra in his lifetime, which are regarded as family heirlooms by the masters of all lineages, and which still have the warmth of the mouths of all the empty mothers, such as the relevant commentaries on the Great Illusion Net, the Seven Treasures of the Great Pandita School, and the Four Heart Drops of the Very Deep Gusari School. After practicing on this basis, he has attained a special state of enlightenment. But he kept his realm secret, and called himself an "ordinary man".