Venerable Khenpo Rinpoches
The Seven Nails: The Final Testament of the Great Dzogchen Master Shri Singha (pg 23)

This video includes Vajravarahi’s advice from Guru Padmasambhava about the extraordinary specialness of the female body.

Sera Khandro Dewé Dorje (Tib. སེ་ར་མཁའ་འགྲོ་བདེ་བའི་རྡོ་རྗེ་, Wyl. se ra mkha’ ‘gro bde ba’i rdo rje), aka Kunzang Dekyong Wangmo (ཀུན་བཟང་བདེ་སྐྱོང་དབང་མོ་, Wyl. kun bzang bde skyong dbang mo) (1892-1940) was a great female tertön whose treasure texts are revered by many great Nyingma masters. She was the consort of Tulku Trimé Özer, one of the sons of the illustrious Tertön Dudjom Lingpa. She was also one of the root gurus of Chatral Rinpoche and was reborn as his daughter, Saraswati (recognised by Karmapa Rangjung Rigpé Dorje).

Here is Sera Khandro’s autobiography “The Excellent Path of Devotion,” care of the Lotsawa House:
www.lotsawahouse.org/tibetan-masters/sera-khandro/excellent-path-of-devotion

2018 PSL Shedra on the Terma Lineage
August 27, 2018
Padma Samye Ling

Jamyang Khyentse Wangpo [’jam dbyangs mkhyen brtse’i dbang po, 1820-1892]. Often referred to as the First Khyentse, Pema Ösal Do-ngak Lingpa, and Ösal Trulpe Dorje, Jamyang Khyentse Wangpo was an emanation of King Trisong Deutsen, Chetsun Senge Wangchuk, and Vimalamitra, among others, in addition to being a great tertön and scholar. He co-founded the Ri-me ecumenical movement along with the First Kongtrul, and was a great master of all the Buddhist schools of Tibet. Due to his tremendous realization, the First Khyentse was able to recover many lineages that had been lost over time, and was therefore the father of the nineteenth century Tibetan Renaissance, the lord of the “seven entrusted transmissions” [bka’ bab bdun ldan]. Altogether these include: (1) the oral tradition of kama [bka’ ma], the rare oral teachings from all schools of Tibetan Buddhism; (2) earth terma [sa gter]; (3) rediscovered terma [yang gter], which were previously discovered and revealed again; (4) mind terma [dgongs gter] that spontaneously appeared in the mindstream of Lord Khyentse; (5) recollected teachings [rjes dran], or teachings remembered from former lifetimes; (6) pure visions received from the Three Roots [dag snang]; and (7) the hearing or “whispered” lineage [snyan brgyud], pith instructions given by an enlightened being or qualified teacher.

As His Holiness Dudjom Rinpoche explains,

Khyentse Rinpoche had immeasurable faith and devotion towards each of these systems, of which the past traditions have been preserved in unbroken lineages. Therefore, scorning physical fatigue, and with fervent perseverance, he received in full, and without error, all their sequences of maturation and liberation from tutors connected with the sources of each tradition. By reflecting upon them he cleared his doubts; and while experientially cultivating them through meditation he received the blessings of the three secrets and the instructions of close lineages, both in reality and during various visions and dreams, from the learned and accomplished masters of India and Tibet, the peaceful and wrathful meditational deities and conquerors, and the host of ḍākinīs of the three abodes. In these and other ways he had limitless pure visions at each and every instant. Because he was a master of the seven types of entrusted transmission and a peerless tertön who saved many lineages from extinction, always practicing without even the slightest trace of sectarian bias, Jamyang Khyentse Wangpo is universally regarded and revered as an exceptional master and lineage holder of all the schools of Tibetan Buddhism.

Again, H.H. Dudjom Rinpoche explains,

During the present day there is no one, high or low, with whom he might be compared…because Khyentse Rinpoche had acquired firmness in the twofold precious enlightened attitude, and especially, because he was endowed with the vast power of pure vision and devotion toward all the philosophical systems, and was otherwise totally without bias and bigotry, his students were countless. They included all the well-known holders of the teaching, and great individuals among the Sakyapa, Kagyüpa, Nyingmapa, and Gelukpa, as well as spiritual benefactors, practitioners of retreat, poor mendicants, and adherents of the Yungdrung Pön tradition, without partiality…it was as if there was no one who did not obtain, in accord with his or her devotion, a connection [with the master], whether through the gift of the doctrine, the removal of misfortune, empowerment, or blessing. Free from the fetters of the eight worldly concerns, Khyentse Rinpoche eradicated the roots of such human behaviour as saving face and hope and fear, whether found in persons of high or low status. Thus, his career was that of a king among those who had renounced worldly activity and the cares of this life.

Excerpted from Ceaseless Echoes of the Great Silence: A Commentary on the Heart Sutra Prajnaparamita
www.padmasambhava.org/chiso/books-by-khenpo-rinpoches/ceaseless-echoes-of-the-great-silence

2018 PSL Shedra on the Terma Lineage
August 29, 2018
Padma Samye Ling

www.padmasambhava.org

“The Dzogchen tantra known as Kunjed Gyalpo Gyu, or King of All Creation Tantra, states that the Glorious Conqueror Shakyamuni gave 84,000 teachings to dispel the negative emotions: (1) 21,000 Vinaya teachings to dispel the various aspects of attachment; (2) 21,000 Sutra teachings to dispel the various aspects of anger; (3) 21,000 Abhidharma teachings to dispel the various aspects of ignorance; and (4) 21,000 Vajrayana teachings to dispel all aspects of every negative emotion. All these categories of teaching are intended to eliminate, transcend, transform, or liberate our neurotic states of mind, negative emotions, and obstacles. Hence, all Dharma teachings are related with mind, regardless of the synonyms we use to describe them.”

Venerable Khenpo Rinpoches
Splendid Presence of the Great Guhyagarbha: Opening the Wisdom Door of the King of All Tantras (pg 2)

The Mula Guhyagarbha Tantra, or Root Tantra of the Secret Essence, is an Inner Tantra teaching belonging to Mahayoga. However, it is the most important and famous of all the tantras, since every other tantric teaching and sadhana emerges from it. This text describes the authentic realization of all buddhas or enlightened beings—it does not discuss the common perceptions of duality mind. Specifically, it exactly expresses the way enlightened beings perceive and experience phenomena. The Tibetan Buddhist teachings often state that the Guhyagarbha Tantra is the display of primordial wisdom’s pure perceptions and conceptions. Hence, the tantra explains that relative truth is pervasively, massively pure from the beginning, and thus purity is not something newly developed

Now, the entirety of phenomena is also totally transcendent within the great emptiness state. Because there is no permanent, substantially-existent, single object, everything is in the same state of great emptiness, also referred to as “great equanimity” or “great equality.” Therefore, relative truth is great purity and absolute truth is great equality. The foundation and central column of Mahayogatantra—and in fact all the Inner Tantras—is the realization that relative purity and absolute equality are originally inseparable. They are in union, in a single state without any divisions or distinctions. So, whether we are visualizing the deity, reciting mantra, or just meditating on great emptiness, all of it is the same: we are simply connecting with different aspects of the emanations and displays of the true nature.

www.padmasambhava.org/chiso/books-by-khenpo-rinpoches/guhyagarbha-tantra