Great perfection. Black quintessence. 
The story of a single Golden syllable

sarva-dharma
Ultimate reality-dharmata

    Regarding the explanation of the preliminary practices that follow at the beginning of the self-liberation of the mind, tantra says "In particular, if you do not tell the story of this authentic teaching of the great sacrament, there will be a flaw of distrust". Therefore, the history of the teachers ' transmission line is shown at the beginning.
    When I, the Lord from Oddiyana, was resting in the meditative concentration on the great burial ground Shitavana, in the first part of the night came Samantabhadra and told me:
    Son of the [noble] family! Look, if you want to be in the deep essence, the higher reality!
    Saying this and show gold filled amulet. When it opened, there were all the cycles [teachings about] the self-liberation and ultimate reality.
    When midnight came, the glorious Vajradhara appeared directly [to me and said:]
    Son of the [noble] family! If you wish to be in meditative concentration, look here!
    By dissolving the self-created small crystal amulet the size of a finger, he revealed all the cycles of the self-liberation of the mind.
    In accordance with the prayer-request, in the last part of the night appeared a glorious Vajrasattva and a silver amulet, which was entangled with the light of five colors:
    Son of the [noble] family! If you wish to be in the Foundation, the Supreme reality, look here!
    Said and opened [the amulet], showed to all cycles of the complete perfection of peaceful and wrathful [deities].
    Again, because it was requested, at sunrise directly [in front of me] appeared the glorious Samantabhadra, surrounded by five families of Victorious:
    Son of the [noble] family! If you want to be in self-liberation, the Supreme reality, look here!
    When the [amulet] opened, all cycles of self-shining objects appeared.
    Thus these teachings, appearing as a thick fog, are the great stanzas of the core teachings. Therefore they are especially precious. It is a manifestation of the essence of the mind of Samantabhadra, the mirror of the mind of Vajradhara, the secret part of the Treasury of Vajrasattva, the jewel from the Treasury of the mind of Garab Dorje, the essence of the mind of Padmasambhava, the essential blood of the heavenly deities-dakini of primordial wisdom. Interpreters can't explain it in words.

    If this teaching had been found in India, the people of India would have been pleased. If it was found by the people of China, then the people of China would be happy. If it was found in Tibet, the Tibetans would be pleased. This teaching is water, purifying the plants of low deeds, the blade that cuts off the veils and the pernicious, the knowledge of the way that clarifies the path of liberation, the escort that leads through the intermediate state, the mirror of the vision of the pure countries, the jewel that satisfies all who have found it.
    This doctrine is ten very noble [qualities]:
    (1) In other teachings there is a need for the fulfillment of good wishes about the countries of the enlightened. [This teaching] is especially noble because through it you show [the possibility] of meeting in the present.
    (2) In other teachings, the deity fulfills desires because you have the empowerment. [This teaching] is particularly noble because it is initiated directly by the deity of meditation;
    (3) In other teachings, there are hopes for habit [in practice] and conditions.  [This doctrine] is particularly elegant, since here is installed directly in the view as the essence;
    (4) In other teachings, the deity fulfills desire.  [This teaching] is particularly noble because it directly perceives the enlightened One;
    (5) In other teachings desires are realized on the basis of the manifestation of one's own body as the mandala of the Victorious. [This teaching] is particularly noble because here one's own body is directly manifested as the mandala of the deity;
    (6) In other teachings there is no recognition of the five poisons as manifestations of the five primordial wisdom.  [This doctrine] is particularly noble, since there is directly perceived five primordial wisdoms;
    (7) In other teachings, if something exists in the intermediate state, it is impossible to explain it only in words.  [This teaching] is particularly noble because it establishes a direct vision of the intermediate state;
    (8) In other teachings, one must meditate for a year and a month.  [This teaching] is particularly noble because it meets its own nature in seven days;
    (9) In other teachings there is a manifestation of day and night.  [This teaching] is particularly noble because it perceives the absence of day and night as a pure land of clear light;
    (10) Have other own body learns as meat and blood.  [This teaching] is particularly noble because here it is perceived as a body of light.
    So, the qualities of [this doctrine] are not conceivable.
    If you comprehend this Teaching as a father, you will also know the son - the explanation of the essential lamp. If you comprehend as a son, you will know the explanations of the essential lamp as your mother. If you comprehend [the Teaching] as a mother, you will know the explanations for all living beings. This is the reason why this teaching is held by those who have a [corresponding] fate and will meet it.
    Let the congregations of [beings], who do not have [proper] fate because of false views, disappear by force of external influences. The great Precious Teacher not showed this Supreme chariot for those who have deeply suffering [against false views]. In times of the dark age there will be no time [for practice]. In barbaric times, one should think about living beings with bodies. Having come to Tibet, for three years [the Doctrine] was transferred to the Lord, sons and mother Jomo Tsogyal. Tsogyal hid [this Teaching] as a deep Treasury.
    In General, there are fifteen translations of the Great Perfection, the Black quintessence: sole Golden syllable of the black quintessence1; Tantra of quintessence of Manjushri2; tantra of view, the great openness3; Tantra of the mind, blade of vitality4; Tantra of the wheel of vitality5; Tantra of luminous Putra6; drop vitality of Samantabhadra7; Tantra of the fruit, the great primordial liberation8; the life force of the mind, knowledge life force9; Tantra of the wheel of vitality, awareness10; knowledge of the life force, the vastness of the life force of self-conscious awareness11; gaining vital force Samantabhadra12; the hidden heart the life force of Vajrasattva13; Tantra of wheel-chakra of primordal wisdom14; the essence of a single drop-bindu15.
    As for the translations of the essential [teachings] of the Great Perfection, there are many translations, such as the Manjushri Tantra, equal to the heavenly space; the Tantra of the great heavenly space; the great essential Tantra and others.
    So there are [two] transmission lines up to Lama Sangye: a short transmission line and a long transmission line.
    This is a short transmission line: Victorious Samantabhadra; Vajradhara; Vajrasattva; the Padma, the great teacher from glorious Oddiyana; mother Yeshe Tshogyal; Dungtso, protector of beings; Sangye Drangsong; Dechen Repa; Rangzhing Zangthal; Namdrol Zangpo; Gyal Repa; Gyaltshen Ozer; Sangye Tsondru; Gyaltshen Yeshe; Sangye Gyaltshen; Gendun Rinchen; Samgha Laksha; Kharagpa Rinchen Dorje; Yongdzin Gyalwai Wangpo Ngagwang Dragpa; Dongton Lodro Gyaltshen Pal Zangpo; Gangra Lochen Ngaggi Wangchug Zhenpen Dorje; from him to me.

    This is a long transmission line: The victorious Samantabhadra; Vajradhara; Vajrasattva; Garab Dorje; Sri Simha; Father and mother from Oddiyana; Vimalamitra; Vairocana; teacher Gelong Dorje; Hari Dorje; Sangye Dorje; Kalsang Dorje; Gyaltshen Gyalpo; Sangye Tsondru and so on.
    Samaya. Seal. Seal. Seal. Marked with the symbol.

1 Tib. yang ti nag po gser gyi 'bru gcig
2 Tib. 'jam dpal yang tig gi rgyud
3 Tib. lta ba zang thal chen po'i rgyud
4 Tib. dgongs pa srog gi spu gri'i rgyud
5 Tib. srog gi 'khor lo'i rgyud
6 Tib. snang byed pu tra'i rgyud
7 Tib. kun tu bzang po'i srog gi thig pa
8 Tib. 'bras bu ye grol chen po'i rgyud
9 Tib. srog gi mkhyen pa thugs kyi srog
10 Tib. rig pa srog gi 'khor lo'i rgyud
11 Tib. rig pa rang byung srog gi bdal ba srog gi mkhyen pa
12 Tib. kun tu bzang po'i srog lan
13 Tib. rdo rje sems dpa' srog gi yang snying
14 Tib. ye shes 'khor lo'i rgyud
15 Tib. thig le nyag gcig gi dgongs pa
 

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