The Content of the Wisdom of the Way Encompasses All Domains of Existence

Wave-particle duality indicates that the four great particles possess both wave-like and particle-like properties. The wave-like nature reveals that the particle state is extremely subtle, invisible to the naked eye; it is precisely because of this subtlety that they manifest as waves, and it also indicates the immense quantity of the four great particles. Movement refers to the constant arising and ceasing of the four great seeds, which results in the particles exhibiting a regular wave-like state. While it may seem chaotic, there are actually discernible patterns; particles arise and cease along specific trajectories, manifesting a state of motion. The reason particles can move is due to the space and gaps formed by the seed of space (ākāśa) within them. Thus, all matter is composed of the five great seeds.

However, the matter discovered by scientists lacks substantial materiality; it is all in a wave-like form, which aligns with the Dharma. Material form (rūpa) is composed of the four great elements (mahābhūtas). The four great particles are constantly arising, ceasing, and transforming. If one possessed the ability to see through matter, what one would observe are the various phenomena of particle fluctuations—a dynamic mass of particles without any substantial material form. This is the functional manifestation of the tathāgatagarbha (Buddha-nature womb), its intrinsic nature. What scientists have observed approaches reality. We Buddhist practitioners merely have faith in the Buddha's words; we cannot directly observe this reality and do not understand the reasons behind it.

Light and the speed of light are two distinct concepts. Light is a material form (rūpa-dharma), while the speed of light is a dharma not associated with the mind (citta-viprayukta-saṃskāra), not belonging to the mental faculties. Quantum mechanics contains crucial evidence pertinent to our Dharma. It touches upon the secrets concerning the operation of the four great seeds produced by the tathāgatagarbha. This allows for a deeper understanding and contemplation of the tathāgatagarbha's role in producing and sustaining all dharmas, and also reveals the function of the tathāgatagarbha within the operation of the universe and the material world.

Energy is also the four great particles, belonging to material form (rūpa-dharma). It is formed by the tendency of the movement of the four great particles. Sometimes it exists independently, sometimes it depends on matter. When matter is divided down to its finest particles, it becomes an extremely subtle material form, which can also be called energy. One should rely on the meaning, not the words; as long as the meaning is correct, minor errors in expression do not matter.

Time is a dharma not associated with the mind (citta-viprayukta-saṃskāra); it is not something that truly exists inherently. It arises dependent on material form (rūpa-dharma). For example, it depends on the movement of the sun, the rotation and revolution of the earth, for time to be displayed. Therefore, time cannot be classified as dark matter; it is neither material nor a mental dharma (citta-dharma).

The material world also originates from the three transforming consciousnesses (tridaśa-parināma-vijñāna). How wonderful it would be if scientists, physicists, biologists, and others all knew that the eighth consciousness (ālayavijñāna) creates and maintains all material forms (rūpa-dharma), and also knew that the seventh consciousness, the mental faculty (manas), drives the eighth consciousness in its creation and transformation. The idea to create matter originates from the sixth consciousness (mano-vijñāna). The thoughts of the sixth consciousness are transmitted to the mental faculty (manas). The mental faculty then makes a decision. After the decision is made, the eighth consciousness cooperates. The harmonization of the three transforming consciousnesses creates the material world.

If researchers in various secular fields could only accept faith in the tathāgatagarbha and then realize the tathāgatagarbha, their wisdom would be truly extraordinary. However, they lack the wholesome roots and the merit for the Mahāyāna Dharma. Their minds do not take refuge in the Buddha, the Dharma, and the Saṅgha, so they cannot access or grasp the principle of non-arising and non-ceasing. 

Content like this pertains to the wisdom of the path (bodhisattva-jñāna, or mārgajñatā-jñāna); it is very profound and is not found in the sūtras of the Sahā world (our world system). The Buddha does not expound overly specific and detailed content regarding Vijñapti-mātra (Consciousness-Only) and seed-wisdom (bīja-jñāna). He only provides a general framework, enabling sentient beings to cultivate to the level of bodhisattvas before the first ground (bhūmi). The deep, specific content is taught exclusively to noble bodhisattvas (those on the bodhisattva grounds); one must stay close to the Buddha to learn it. 

Now it becomes clear: the Buddha said that the Dharma he has already expounded is like the dirt under a fingernail, while the Dharma he has not expounded is as vast as the dirt of the entire earth. How profound, extensive, and detailed the content of the wisdom of the path must be, encompassing all aspects and every field in the world.