Chapter 4.6 - Reality in Madhyamika (e): Suffering and its End

The distinct nature of the things to be understood and realized one should be aware of what is behind them. The necessary first step towards a complete comprehension of the ultimate reality is the realization of, not only the real root i.e., the universal ground of all, but as the real nature of everything. One should first of all cultivate the comprehension of the mundane nature of things, viz. they are possible source of suffering, impermanency and is devoid of substantiality. He could then cultivate the comprehension of the ultimate nature of things that they are essentiality of the nature of peace, freedom, the unborn dharma, devoid of all determinate natures. Then he would cultivate the comprehension of how the cycle of life of the ignorant revolves, with all its connections, and how there comes into being the bundle of suffering. He would then cultivate the comprehension of how the cycle of the life of the ignorant should be terminated by putting an end to all its connections one by one. Then he understands, by and by, how the bundle of suffering comes to an end. Here, Buddha recommends, the Brahmaviharas and their constant practice. All these practices and nonattachment help in understanding the reality in a non-clinging manner.

Among the common people the realization of the truth of things become progressive and gradual. In this progressive and gradual process one should convince himself that, such characters of things, they are completely devoid of substantiality, then he would know that they are subjects of birth and decay, and arising, when the necessary causal conditions are present. They are passing away and scattered into its madman nature (Svabhavashunya) in character. He would then know things when born do not come from anywhere and when extinct do not go anywhere, that they are not any changeless and self-identical substances, but they are essentially changing and relative. Eventually he would know the ultimate true nature of things, that they are neither born nor destroyed, neither coming nor going. Again one would understand the characterization of rupa, as things, colours etc. are impermanent, just arising and passing only. This is the knowledge of dharma or rupa of the madman level of phenomenal relativity. Then one can realize the sublimity and Shunyata.