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

Wave-particle duality: the four great material particles possess both wave-like and particle-like properties. Their wave-like nature indicates that the particle state is extremely subtle and invisible to the naked eye; precisely because they are so subtle, they manifest as waves, which also shows that the four great material particles are extremely numerous. Movement is the constant arising and ceasing of the seeds of the four great elements, which causes the particles to exhibit a regular wave-like state. Though it may seem chaotic, it actually follows discernible patterns—the particles arise and cease along definite tracks, presenting 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 matter 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 in the form of waves—and this accords with the Buddha-dharma. Material form is composed of the four great elements, and the four great material particles constantly arise, cease, and change. If one had clairvoyant vision, what one would see would be the various different phenomena of the particles' wave-like motion—the dynamic state of a heap 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 comes close to the truth. We Buddhists merely believe what the Buddha said, unable to observe the facts ourselves and not knowing the reasons behind them.

Light and the speed of light are two different concepts: light is material form, while the speed of light is a conditioned dharma not associated with the mind (cittaviprayukta-saṃskāra) and does not belong to mental factors. Quantum mechanics contains important evidence needed by our Buddha-dharma; it touches upon the secrets of the operation of the seeds of the four great elements born of the tathāgatagarbha. This can help us more deeply understand and contemplate the tathāgatagarbha's role in generating and upholding all dharmas, and also enable us to understand the role the tathāgatagarbha plays in the operation of the universe's inanimate world (bhājana-loka).

Energy is also composed of the four great material particles and belongs to material form; it is formed by the tendency of the movement of the four great material particles, sometimes existing independently, sometimes existing dependent on matter. When matter is divided down to the finest dust particles, it becomes extremely subtle material form, and it may also be called energy. Rely on the meaning, not the words (artha-pratisaraṇa, not vyañjana-pratisaraṇa)—as long as the meaning is correct, it does not matter if the expression is flawed.

Time is a conditioned dharma not associated with the mind; it is not something that truly exists. It exists dependent on material form—for example, only through the sun's rotation, and 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 transformative consciousnesses (pariṇāma-vijñāna). If only scientists, physicists, biologists, and others all knew that the eighth consciousness creates and maintains all material form, and also knew that the seventh consciousness, the manas, drives the eighth consciousness's creation and transformation—that would be wonderful. The idea of creating matter comes from the sixth consciousness; the sixth consciousness's thoughts are transmitted to the manas, and then the manas makes the decision. After the decision is made, the eighth consciousness cooperates; the three transformative consciousnesses combine and create the material world.

For researchers in the various fields of the secular world, if they could only believe in and accept 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 or grasp the principle of neither arising nor ceasing.

Content like this belongs to the domain of the wisdom of the varieties of paths; it is very profound and is not found in the Buddhist sūtras of the Sahā world. The Buddha does not teach the very specific and detailed contents of the seed-wisdom of Yogācāra; He only gives the general framework, so that sentient beings can cultivate to the level of pre-bhūmi bodhisattvas (pūrvabhūmika bodhisattva). The profound, detailed, and specific contents are taught exclusively to post-bhūmi bodhisattvas (bhūmika bodhisattva), who can only learn them by staying at the Buddha's side.

Now it is clear: the Buddha said that the dharma He has already spoken is like the soil within a fingernail, while the dharma He has not spoken is as abundant as the soil upon the great earth. How profound, vast, and detailed the contents of the wisdom of the varieties of paths must be, encompassing every aspect and every field of the worldly realm.