Suchness of Phenomena: The Fundamental State Remains Whether Observed or Unobserved

Some claim that the state of matter differs when observed versus unobserved. But if matter is unobserved, how can one know its state when unobserved? Merely knowing the state of matter implies it has been observed; without observation, its state remains unknown. For instance, does a wall change when someone looks at it versus when no one does? Does the wall differ when observed by ten people versus one? Does a house change before we leave and after we return? Of course, any material phenomenon (rūpa-dharma), whether observed or unobserved, is perpetually arising and ceasing moment by moment. The distinction lies in whether we possess the mindfulness and wisdom to perceive these changes.

The material phenomena of the universe, the vessel-world, are produced by the Tathāgatagarbha (Buddha-nature) of sentient beings sharing collective karma, based on their common karmic seeds. When sentient beings cease to exist, their karmic seeds vanish, karmic conditions conclude, and material phenomena gradually dissipate—a process requiring time. To recognize changes in material phenomena and know their altered state constitutes a result—this is the self-witnessing part (svasaṃvedana). Where the self-witnessing part exists, there must be an objective aspect (nimitta, perceived object) and a subjective aspect (dṛṣṭi, perceiving consciousness). The presence of a subjective aspect necessarily implies observation; without observation, there is no resultant self-witnessing part, and thus no knowledge whatsoever.

If a person is confined alone in a sealed space with no observation, can their body transform into a wave? You may experiment: go alone to an uninhabited mountain where no one observes you, then personally experience whether your body becomes wave-like. If this were true, who would dare leave a child alone at home? Science and experiments are not necessarily true science; many phenomena may elude scientific explanation in accordance with reality, or explanations may be erroneous. Whatever contradicts the Dharma and cannot be reconciled with Buddhist teachings must contain errors or omissions. Regardless of the methods or instruments scientists use, all experimental results ultimately require visual recognition—a process involving the eye-consciousness, mental consciousness, manas (defiled mind), and the eighth consciousness (ālaya-vijñāna) operating together. Therefore, knowing any result necessitates observation; nothing remains unobserved.

All material phenomena inherently lack obstructive power, as demonstrated by those with the psychic power of unimpeded movement (ṛddhī). Why then do those without this power experience material obstructions? It stems from the erroneous interpretations of consciousness and manas, which mistake all phenomena as real. When the mind encounters blockages and fails to penetrate, material phenomena manifest obstructive effects. If the mind flows without obstruction, the body can instantly transcend walls, mountains, deep seas, even Mount Sumeru; two bodies can fully interpenetrate without any sense of compression. For matter exists as particulate states and wave-like states—this is its intrinsic nature. Hence, matter possesses energy and dynamic potential.

The material body is formed by the firm delusions of manas. Since the delusions of manas are deeply entrenched and resistant to change, all phenomena appear obstructive, giving rise to mental dissatisfactions and frustrations. By transforming the mind, one can transform all phenomena.