The Maharal's central contention, as stated in Be'er HaGolah, Well 7, is that the words of Chazal constitute "the ways of wisdom and the secrets of the Torah, which are deeper than the sea" — and that once one grasps this, one will "drink thirstily" of all their rulings, recognizing that their words neither add to nor subtract from the Torah of Moshe but rather "join and combine with it" and serve as a "crown of glory" that reveals its meaning.
A key move in this framework is distinguishing the divine wisdom embedded in Torah from the secondary, yet still authoritative, reasoning of the Sages: Be'er HaGolah, Well 2 explains that just as God arranged nature to produce physical effects while He Himself is the source of what is non-physical, so too He arranged the Sages to give expression to that which is not purely divine intellect — and through both together, Torah becomes the perfection of the human being.
When the Sages' words appear cryptic or paradoxical — such as the famous ruling that "both these and these are the words of the living God" — Be'er HaGolah, Well 6 resolves it by arguing that when two opposing positions reflect equally balanced considerations, both genuinely emanate from God, since "God gave the Torah and commanded everything according to the perspective [in question]."
Even the aggadic claim that the creation account in Netivot Olam, Netiv Hatorah 1–3 uses ten utterances rather than one is not to be read at face value as a moral lesson about punishment for the wicked — the Maharal insists "the mind does not accept this" — but rather as pointing to the deeper structure that the number ten signals "something containing multiplicity that is nonetheless a single, interconnected whole."