Materiality not materiality but mentality

In Theravada Rupa (materiality) means earth, air, fire, and water. Conventional sense of what we called earth means the physical earth but we can't see it. We can only feel the softness and the hardness of the earth. Rupa also independently arisen and earth, air, fire, and water are not independent of each other. For instance water can be ice (patavi), cold/heat (tejo) gas (vayo) water (apo) This analysis is mainly found in Abhidhamma.

From what I've read the Pali suttas in translation (which are part of the Theravada canon), I gather that Buddhist phenomenology describes:

• five skandhas or "aggregates" -- see here
• six consciousnesses -- see for example Sabba Sutta: The All, or Vijñāna (Wikipedia)

So I guess that matter might be best described as neither "materiality" not "mentality", but "sensuality" or "a sense-object" -- i.e. it's what people "sense" via the five or six sense-consciousnesses.

I think that not incompatible with saying "there is only our experience nothing outside it exist" -- except that sounds sollipsistic which I suppose might defined as one of the very many possible "wrong views", along with "materialism" and "eternalism" and so on.

The Pali scriptures refer to materiality (rupa). While materiality can only be known/experienced with mentality; this does not make materiality something mental.

Whatever, Rāhula, is hard, solid, is internal, referable to an individual and derived therefrom, that is to say: the hair of the head, the hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow of the bones, kidney, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach, excrement, or whatever other thing is hard, solid, is internal, referable to an individual and derived therefrom, this, Rāhula, is called the internal element of extension. Whatever is an internal element of extension and whatever is an external element of extension, just these are the element of extension (earth).

And what, Rāhula, is the liquid element? The liquid element may be internal, it may be external. And what, Rāhula, is the internal liquid element? Whatever is liquid, fluid, is internal, referable to an individual and derived therefrom, that is to say: bile, phlegm, pus, blood, sweat, fat, tears, serum, saliva, mucus, synovial fluid, urine or whatever other thing is liquid, fluid, is internal, referable to an individual and derived therefrom, this, Rāhula, is called the internal liquid element. Whatever is an internal liquid element and whatever is an external liquid element, just these are the liquid element.

And what, Rāhula, is the element of heat? The heat element may be internal, it may be external. And what, Rāhula, is the internal heat element? Whatever is heat, warmth, is internal, referable to an individual and derived therefrom, such as by whatever one is vitalised, by whatever one is consumed, by whatever one is burnt up, and by whatever one has munched, drunk, eaten and tasted that is properly transformed (in digestion), or whatever other thing is heat, warmth, is internal, referable to an individual and derived therefrom, this, Rāhula, is called the internal heat element. Whatever is an internal element of heat and whatever is an external element of heat, just these are the element of heat.

And what, Rāhula, is the element of motion? The element of motion may be internal, it may be external. And what, Rāhula, is the internal element of motion? Whatever is motion, wind, is internal, referable to an individual and derived therefrom, such as winds going upwards, winds going downwards, winds in the abdomen, winds in the belly, winds that shoot across the several limbs, in-breathing, out-breathing, or whatever other thing is motion, wind, is internal, referable to an individual and derived therefrom, this, Rāhula, is called the internal element of motion. Whatever is an internal element of motion and whatever is an external element of motion, just these are the element of motion.

Mahārāhulovāda Sutta

Suttas AN 3.136 and SN 12.20 say Dhamma Law exists outside of experience of it. Therefore, Buddhism does not say the only things that exist are those things that are experienced.

If only things in mental experience existed then, based on the experience of the puthujjana (unenlightened person), Nibbana/Nirvana would not exist.

Udana 1.1 says:

When things [previously unexperienced] become manifest to the ardent meditating brahman; all his doubts then vanish since he understands each thing along with its cause.

Since enlightenment is knowing/experiencing things that were previously unknown/unexperienced, it is illogical to say Buddhism only says what is experienced is what exists. If Buddhism actually said this then Buddhism would be giving priority to the existence of unenlightened experiences, which is obviously not the case. Since Buddhism gives priority to teaching about things, such as jhana & Nirvana, which are not experienced by most people, then Buddhism is obviously teaching mostly about things that do not exist in the experience of most people.