The Process of Proving All Dharmas Reveals True Wisdom

The process of verifying all dharmas necessarily involves the direct participation of the manas (the intellectual faculty). For the manas to ascertain a definitive result, it must know the true reality. For the manas to know the true reality, evidence is essential. Obtaining this evidence is a laborious process. Not only must the conscious mind (vijñāna) diligently gather evidence extensively and with profound subtlety, but the manas must also initiate deep doubt and questioning, jointly seeking evidence and jointly engaging in verification. Furthermore, the manas must confirm the evidence collected by the conscious mind. This process is exceedingly difficult; it is not easily accomplished like the conscious mind's casual acceptance of a particular dharma. The manas undergoes repeated mental struggles, repeated and profoundly subtle deliberations and considerations, seeking to alter its ingrained cognitive habits and incorrect views accumulated over beginningless kalpas.

When the manas discovers the truth, it overturns previous knowledge. Consequently, the manas is profoundly stirred and shaken, experiencing intense physical and mental sensations. Without this process, there can be no talk of actual practice and realization. Separated from meditative concentration (dhyāna), this process cannot be completed at all, and there can be no talk of actual practice and realization—it remains merely empty talk.

The Buddha has provided answers for the results of nearly all dharmas, such as "like a dream," "like an illusion," "like the moon in water," "like an image in a mirror," "like a mirage," and so forth. These are all answers given by the Buddha. What is so remarkable about merely knowing the answers? It is the process of verification that truly reveals each individual's genuine wisdom. Superficial understanding gained through mere explanation, where one knows nothing upon questioning, can be attained by anyone slightly intelligent—there is nothing remarkable about it.

Those unenlightened ordinary beings, because of their intelligence, strong comprehension, extensive knowledge, and excellent literary and oratory skills, can spend time composing essays tens of thousands of words long discussing how all dharmas are like a dream or an illusion. Yet, where is the trace of actual observation (contemplative insight) in these writings? Where is the trace of genuine realization? Where is the process of verification? Some people are particularly fond of such writings, reciting them day and night. But what use is it, even if one has studied five cartloads of books?