The Process of Realizing the Dharma Is Analogous to Solving Geometric Proof Problems

Realization is analogous to a proof in geometry. The teacher presents a problem—a conclusion—and the student must perform intermediate calculations and reasoning to prove it. If the process is correct, the reasoning rigorous, logical, and the evidence sufficient, the conclusion will naturally align with the proposition. The intermediate calculations and reasoning constitute the proof process, which reflects the student's intelligence and level of knowledge. If the result derived from this process matches the proposition, the proof is complete, the grade is pass, or full marks are awarded. If the reasoning process is flawed, careless, or contains gaps, failing to naturally lead to a conclusion consistent with the proposition, and the student forces that conclusion anyway, the grade is a failure. The conclusion was already given by the teacher; it does not represent the student's own wisdom or realization. Only the process reveals the student's intelligence and knowledge.

Similarly, proving a conclusion given by the Buddha in the 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 the conclusion. Disciples must engage in their own deep contemplation and observation to arrive at a conclusion consistent with the Buddha's authoritative teachings. The process of contemplation and observation—whether its content is detailed, whether the observation is logical, whether it sufficiently explains the issue, and whether it allows the mind faculty to confirm it—is extremely important.

It is not the case that merely repeating the Buddha's conclusion once or even a hundred times signifies one's own realization. Even repeating it a hundred million times, without the intermediate process of contemplative proof, is merely parroting. There is no manifestation of wisdom, no realization of wisdom, and thus it is not true realization.

The same applies in the Mahayana. Every word spoken by the Buddha is a conclusion, a proposition, requiring each disciple to meticulously contemplate and investigate it within meditative concentration to provide proof. The process of investigation and contemplation represents each individual's wisdom and realization. Without the process, only the result, that is plagiarizing the Buddha's authoritative teachings; it does not make one a realized being.

Take another example: The Buddha tells sentient beings that the material body is suffering and is not the self—this is a conclusion, also called a truth. Disciples should then, in meditative concentration, observe and contemplate how exactly the material body is suffering. The word "how" encompasses an extremely broad scope of content; disciples need to uncover all this extensive content, then synthesize, contemplate, and organize it to prove the suffering nature of the material body. Then, they should contemplate why that which is suffering is not the self. The words "why" contain countless aspects; disciples need to gather and uncover all of them, then contemplate and organize them to prove that the suffering material body is indeed not the self. After proving this, the observation of the selflessness of the five aggregates reaches a minor milestone, with four more aggregates requiring such observation and contemplation.

During the process of observation, contemplation, and investigation, one must constantly ask oneself "why," and then arrive at the ultimate answer to "why." All questions must be resolved by oneself; they cannot be left for others, much less left for the Buddha to answer. Whoever can solve them gains wisdom; whoever can answer them possesses the realization of wisdom. Being able to ask "why" also represents wisdom. Without wisdom, there are no questions. Reasonable questions and "whys" further represent a person's wisdom. Then, correct, reasonable, and flawless answers are certainly an even greater manifestation of a person's great wisdom. Once this wisdom manifests, and the conclusion reached aligns with the Buddha's conclusion and teachings, that is realization.

The secular world has a hundred thousand "whys." We Buddhist practitioners, encountering any Dharma principle, must also constantly ask why, exhaustively investigating a single question until the truth is laid bare. This will inevitably give birth to wisdom. Merely muttering the Buddha's words daily does not represent one's own wisdom or realization. For instance, muttering over and over that "all dharmas are Suchness," "all are within the One True Dharma Realm," without any element of contemplative observation in between, without knowing why exactly this is so—what use is it even if muttered for ten thousand years? The Dharma is not practiced this way. The Dharma requires proof; it requires an immense amount of evidence. This evidence must be obtained through contemplative observation within meditative concentration. By constantly asking why, one actively and proactively seeks evidence. One day, the evidence will be irrefutable, both consciousness and the mind faculty will become enlightened, and there will be sudden, profound awakening.