Reality Treasures' Thinking

"Treasure of Reality" is written by Longchen Rabjampa (1308-1363) the first ancestor of Longchen Nyingtik whose real name is Drime Ozer. When he was a 12-year-old monk, he learned Nyingmapa and other sects' esoteric methods from a lot of famous people, and learned "Five Works of Maitreya" and "Dharmakirti Seven Hetuvidya shastra" the scriptures of the exoteric school in Sangpu Monastery from some famous Lama. He was ascetic in a cave for three years and became a prominent figure who incorporated the exoteric and esoteric Buddhism. He revised the Nyingmapa esoteric methods and wrote a considerable number of books about them. His writings became of the great importance to the Nyingmapa monks (most notably the so-called "Seven Treasures") and must-read books in Nyingmapa monasteries."Treasure of Reality" is one of Longchen Rabjampa's "Seven Treasures" and mainly describes the reality that the great Bodhichitta is the nature from the heart, which is a thinking of Dzogchen. It is said that the existing world, life and death, Nirvana, containing all dharmas, are all within the spirituality, void and silence, full and no more Upaya free of life and death far better than this. The whole shastra summarized the supreme substance of Dzogchen mind, region and essential parts by citing a number of sutra and tantra arguments. The central shastra is divided into emptiness, equality, completeness, uniqueness four parts to prove the reality of Bodhichitta. Each section is divided into views, practice, deed and result four classes: "views" clarify the essence; "practice" summarizes the key; "deed" absorbs the outline; "result" makes certain of the defination.The thesis puts a specific interpretation on the "treasures of reality" to reveal the Bodhichitta's body is pure Mind-nature, void, silent and spiritual (shunya); its form is complete Svabhavah with the light (lakshya); its function is that surrounding Mahakaruna appears according to situation or circumstances (appearance). The first is the completely and clearly enlightened void, the next is the absolute complete void, the end is the immediate void. The Buddhata with no dirt and absolute complete void lets things follow their own course and delusion visions ups and downs, neither identification of the likes and dislikes nor refuting and establishing, only guarantees the bareness of the absolute complete void, which is the essence to practice Dzogchen.