The Process of Realizing the Buddha-Dharma Is Similar to Solving a Geometry Proof

Realization is like a proof problem in geometry: the teacher gives a problem, which is the conclusion, and the intermediate calculation and reasoning process is needed to prove it. If the process is correct, the reasoning rigorous, logical, and the evidence sufficient, the conclusion consistent with the proposition will naturally be reached. The intermediate calculation and reasoning is the process of proof; this process represents the student's intelligence and level of knowledge. When 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 the conclusion consistent with the proposition cannot be reached naturally, then the truth and correctness of the proposition cannot be proven, and if that conclusion is forcibly reached, the grade is a fail. The conclusion was already laid out there, given by the teacher; it does not belong to the student's own wisdom and realization. Only the process displays the student's intelligence and level of knowledge.

Likewise, proving a conclusion given by the Buddha in the Buddhadharma works the same way. For example, the Buddha tells sentient beings that the five aggregates are suffering, empty, impermanent, and not-self; this is a conclusion, and the disciples must go through their own deep and detailed contemplative practice (vipaśyanā-caryā) of deliberation before they can reach a conclusion consistent with the Buddha's noble utterances. Whether the process of deliberation and contemplative practice is detailed in content, whether the contemplative practice is logical, whether it can fully clarify the matter, and whether it can enable the manas to confirm it—this is extremely important.

It is not the case that if we repeat a conclusion given by the Buddha once, or even a hundred times, it means we have realized enlightenment. Even if repeated a hundred million times, without the intermediate process of deliberation and proof, it is merely a parrot repeating words; there is no manifestation of wisdom, no realization of wisdom, and therefore it is not enlightenment.

The same applies on the Mahāyāna side. Every word of the Buddha is a conclusion, a proposition, which requires each of us disciples to prove it through careful deliberation and investigation within meditative concentration (samādhi). The process of investigation and deliberation represents each person's wisdom and realization. Without the process and only the result, that is plagiarizing the Buddha's noble utterances, and one is not an enlightened person.

For another example, the Buddha tells sentient beings that the physical body is suffering and is not self; this is a conclusion, also called a truth. Then the disciples should engage in contemplative practice and deliberation within meditative concentration on how exactly the physical body is suffering. The two words "how exactly" contain extremely broad content; the disciples need to find all of that broad content, then comprehensively deliberate and organize it, in order to prove the suffering nature of the physical body. Then they should further deliberate on why what is suffering is not self. The three words "why is it" contain countless contents, which the disciples need to collect and find out, then deliberate and organize, in order to prove that the suffering physical body is indeed not self. After such proof, the contemplative practice on the non-self of the five aggregates comes to a small pause; there are still four aggregates that need to be contemplated and deliberated in this way.

In the process of contemplative practice, deliberation, and investigation, one must frequently ask oneself "why," and then answer exactly why, resolving all questions and not leaving them to others, much less leaving them for the Buddha to answer. Whoever can answer grows in wisdom and has the realization of wisdom. Being able to ask "why" also represents wisdom; without wisdom there are no doubts. Reasonable questions and reasonable "whys" further 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 enlightenment.

In the secular world there are "a hundred thousand whys." We Buddhist practitioners, when encountering any dharma, should also ask "why" frequently, pursuing a question to the very bottom until the truth comes to light; wisdom will surely be born. But mumbling the Buddha's words daily with one's mouth does not represent one's own wisdom and realization. For example, if one keeps muttering that all dharmas are tathatā and all abide within the one true dharma realm, without any element of deliberation and contemplative practice in between, without knowing exactly why it is so, what use is muttering for ten thousand years? The Buddhadharma is not cultivated this way; the Buddhadharma requires proof, requires a great, great deal of evidence, and this evidence must be obtained through deliberation and contemplative practice within meditative concentration. By frequently asking "why," one can actively and proactively search for evidence. One day, the evidence will be conclusive, both the mind consciousness and the manas will have an opening, everything will suddenly become clear, and there will be a sudden great awakening.