Explaining the Principles of Quantum Mechanics through Vijñapti-mātratā

Question: Quantum mechanics describes: A stationary particle decays, producing two photons that travel in opposite directions over extremely long distances. If one photon is measured or interacted with, the other photon responds accordingly. Why is this?

Answer: Because these two photons share the same origin, both arising from the same particle. This particle is composed of the four great elements. After separating into two photons, the compositional structure of the four great elements within both photons remains identical, establishing an intimate connection between them. Regardless of the distance separating them, they exert a mutual constraining influence. In reality, the space between the two photons is emptiness, which is composed of the element of space. The emptiness formed by the space element has no distance; it is nothingness. Therefore, the concept of distance between the two photons fundamentally does not exist. No matter how far apart they are separated in the conventional physical realm, they essentially remain part of the same particle, sharing constraining forces, gravitational pull, and identical functions. Hence, if one changes, the other undergoes the same change due to their shared origin.

Furthermore, all matter in the entire world is composed of the combined four great elements arising from the collective karma of sentient beings. Consequently, everything is intimately interconnected; pulling one hair might move the whole body. However, this degree of intimacy is far less profound than the connection between photons originating from the same particle. Since emptiness, space, lacks inherent reality and lacks inherent dharmas (phenomena), does time truly exist? It does not. Through cultivating and studying these dharmas, we gradually realize the emptiness of all dharmas. In truth, each person, with a little more effort, can cause the mind to become empty, even potentially reaching the ultimate state. However, due to the severe deficiency in the provisions for the path (merit and wisdom), one can only imagine, plan, and intend to practice and realize emptiness. The result is an inability to truly become empty, and the necessary effort cannot be exerted. Therefore, emphasizing only the doctrinal principles without emphasizing the accumulation of provisions (merit and wisdom) prevents progress on the path.

Compared to the Yogācāra (Consciousness-Only) school, the emptiness taught in the Hīnayāna is insignificant and not worth mentioning. The emptiness of the Mahāyāna is true emptiness—utterly empty, completely empty, absolutely empty, perfectly empty. Not a single thing exists; not a single dharma exists; not even the slightest speck of dust exists.