The Content of the Wisdom of the Varieties of Paths Encompasses All Fields of the World

Wave-particle duality: the four great elements' particles possess both wave nature and particle nature. Their wave nature shows that the particle state is extremely subtle and invisible to the naked eye; precisely because they are so subtle, they manifest in the form of waves, which also shows that the particles of the four great elements are extremely numerous. Motion is the constant arising and ceasing of the seeds of the four great elements, which gives rise to the particles' regular wave-like state. Though it may seem chaotic, everything in fact follows discernible patterns: the particles arise and cease along definite tracks, manifesting a state of motion. The reason particles can move is that within them there are spaces and gaps formed by the seed of the space element; thus all material form is constituted by the seeds of the five great elements.

However, what scientists have discovered is that matter has no substantial materiality—it is all wave-forms—and this accords with the Buddhadharma. Material form is composed of the four great elements, and the particles of the four great elements are constantly arising, ceasing, and changing. If one had X-ray vision, what one would see would be the various different phenomena of the particles' wave motion—a dynamic mass of particles, with no substantial material form. This is the function and operation of the tathāgatagarbha; it is the nature of the tathāgatagarbha. What scientists have observed is close to the truth. We Buddhist learners merely believe what the Buddha said, unable to observe the facts ourselves and not knowing the reasons why.

Light and the speed of light are two different concepts: light is material form, while the speed of light is a formation dissociated from mind (citta-viprayukta-saṃskāra), and does not belong to mental factors. Quantum mechanics contains important evidence that our Buddhadharma needs; it touches upon the secrets of the operation of the seeds of the four great elements born of the tathāgatagarbha. This can enable a deeper understanding and contemplative practice (vipaśyanā-caryā) of the tathāgatagarbha's role in giving birth to and upholding the myriad dharmas, and can also help us understand the role the tathāgatagarbha plays in the operation of the universe's inanimate world (bhājana-loka).

Energy is also composed of the particles of the four great elements and belongs to material form; it is formed by the trends of motion of these particles, sometimes existing independently, sometimes existing dependent upon matter. When matter is divided down to its finest dust particles, it becomes extremely subtle material form, and calling it energy is also acceptable. Rely on the meaning, not on the words—as long as the meaning is correct, it does not matter if the expression is flawed.

Time is a formation dissociated from mind (citta-viprayukta-saṃskāra); it is not something that truly exists. It exists dependent upon material form—for example, only by relying on the sun's rotation, and on the earth's rotation and revolution, can time be displayed. Therefore time cannot be classified under dark matter; it is neither matter nor a mental dharma.

The material world also comes from the three transforming consciousnesses. If scientists, physicists, biologists, and so on all knew that it is the eighth consciousness that creates and maintains all material form, and also knew that there is the seventh consciousness, the manas, driving the eighth consciousness's creation and transformation, how wonderful that would be. The idea of creating matter arises in the sixth consciousness; the sixth consciousness's ideas are transmitted to the manas, and then the manas makes the decision. After the decision is made, the eighth consciousness cooperates; the three transforming consciousnesses work in harmony and create the material world.

For researchers in the various fields of the secular world, if only they could accept with faith the tathāgatagarbha and then realize the tathāgatagarbha, their wisdom would be extraordinary. But they lack the roots of goodness and the merit of the Mahāyāna Dharma; their minds do not take refuge in the Buddha's gate, do not take refuge in the Three Jewels, and so they cannot come into contact with, nor grasp, the principle of neither arising nor ceasing.

Content like this belongs to the domain of the wisdom of the varieties of paths, and it is very profound; it is not found in the Buddhist sūtras of the Sahā world. The Buddha did not teach the very specific and profound-subtle content of the seed-wisdom of consciousness-only; he only gave the general framework, so that sentient beings could cultivate to the level of pre-bhūmi bodhisattvas (pūrvabhūmika bodhisattva). The profound, subtle, and specific content was taught exclusively to post-bhūmi bodhisattvas (bhūmi-pratiṣṭhita-bodhisattva), and one can only learn it by staying at the Buddha's side.

Now I understand: the Buddha said that the Dharma he had already spoken was like the soil under a fingernail, while the Dharma he had not spoken was like the soil upon the great earth. How profound, vast, and detailed the content of the wisdom of the varieties of paths must be, encompassing every aspect and every field of the secular world.