The Process of Realizing the Buddha Dharma Is Similar to Solving Geometry Proof Problems.

Realizing enlightenment through realization is similar to a proof problem in geometry. The teacher gives a problem, which is the conclusion, and the intermediate process of calculation, reasoning, and proof is required. If the process is correct, the reasoning is rigorous, it accords with logic, and the evidence is sufficient, then naturally a conclusion consistent with the proposition will be reached. The intermediate calculation and reasoning is the process of proof; this process represents the student's intelligence and level of knowledge. If the result derived from the process matches the proposition, the problem is proven, the grade is a pass, or full marks may be given. If the derivation process is not rigorous, careless and full of loopholes, so that a conclusion consistent with the proposition cannot be reached naturally, and the truth and correctness of the proposition cannot be proven, yet that conclusion is forced out, then the grade is a fail. Meanwhile, the conclusion was already laid out there, given by the teacher; it does not belong to the student's own wisdom of realization. Only the process reveals the student's intelligence and level of knowledge.

Likewise, proving a conclusion given by the Buddha in the Buddha-dharma works the same way. For example, the Buddha tells sentient beings that the five aggregates are suffering, empty, impermanent, and without self—this is a conclusion, and disciples must go through their own deep and detailed contemplation and contemplative practice (vipaśyanā-caryā) in order to reach a conclusion consistent with the Buddha's noble pronouncements. The process of contemplation and contemplative practice—whether the content is detailed, whether the contemplative practice accords with logic, whether it can adequately clarify the issue, and whether it can enable the manas to confirm it—is extremely important.

It is not the case that if the Buddha gives a conclusion and we repeat it once, or even a hundred times, that represents our own realization. Even if repeated a hundred million times, without the intermediate process of contemplation and proof, it is merely a parrot mimicking speech—there is no manifestation of wisdom, no realization of wisdom, and therefore it is not realization.

The same applies to the Mahāyāna. Every single word of the Buddha is a conclusion, a proposition, and each of us disciples needs to prove it through careful contemplation and investigation within meditative concentration (samādhi). The process of investigation and contemplation represents each person's realization of wisdom. Without the process and only the result, that is plagiarizing the Buddha's noble pronouncements, and one is not a person of realization.

Another example: the Buddha tells sentient beings that the physical body is suffering and is not the self. This is a conclusion, also called a truth. Then disciples should engage in contemplative practice and contemplation within meditative concentration: how exactly is the physical body suffering? The two words "how exactly" contain extremely extensive content; disciples need to find all the extensive content, then contemplate and organize it comprehensively in order to prove the nature of suffering of the physical body. Then one should further contemplate why that which is suffering is not the self. The three words "why is that" contain countless contents, which disciples need to collect and find out, then contemplate and organize them, in order to prove that the suffering physical body is indeed not the self. After proving this, the contemplative practice on the selflessness of the five aggregates has come to a small pause; there are still four aggregates that need to be contemplated and examined in this way.

In the process of contemplative practice, contemplation, and investigation, one must frequently ask oneself "why," and afterwards answer exactly why; all questions must be resolved, and cannot be left to others, much less left for the Buddha to answer. Whoever can answer grows in wisdom and has realization of wisdom. And being able to ask "why" also represents wisdom; without wisdom there are no doubts. Reasonable questions and reasonable "whys" even more represent a person's wisdom, and a correct, reasonable, error-free answer is of course an even greater manifestation of a person's great wisdom. Once this wisdom manifests, and the conclusion reached accords with the Buddha's conclusion and teaching, that is realization.

In the secular world there are "one hundred thousand whys." We who study Buddhism and cultivate practice should, upon encountering any dharma, also frequently ask why, pursuing a question to its very bottom until the truth is fully brought to light—then wisdom will surely arise. Merely mumbling the Buddha's words with one's mouth every day does not represent one's own wisdom and realization. For example, mumbling over and over that "all dharmas are suchness, all are within the one true dharma realm," with no element of contemplation or contemplative practice in between, and not knowing exactly why it is so—what use is mumbling that for ten thousand years? The Buddha-dharma is not cultivated this way; the Buddha-dharma requires proof, requires a great, great deal of evidence, and this evidence must be obtained through contemplation and contemplative practice within meditative concentration. By frequently asking why, one can then actively and proactively search for evidence. One day, the evidence will be conclusive, both the mind consciousness and the manas will have an opening of understanding, everything will suddenly become clear, and there will be a sudden great awakening.