Can the Wisdom of Buddha Dharma Be Separated from Worldly Wisdom?

Ignorance (avidya) means not understanding, not being clear, encompassing a lack of comprehension and clarity regarding all phenomena. The Buddhas have eradicated all ignorance; they thoroughly understand all transcendent dharmas and also all worldly dharmas—there is not a single dharma they do not understand. If asked about any phenomenon within the worldly dharma, there is nothing the Buddha fails to understand or cannot answer. Therefore, lacking proficiency in worldly dharma, being unable to conduct oneself properly or handle affairs, is ignorance, and one's understanding of the Buddha Dharma is likewise not proficient.

The Buddhas and the great bodhisattvas of the various grounds (bhūmis) are not only proficient in the Buddha Dharma but also simultaneously proficient in worldly dharma. When interacting with sentient beings in the world, they understand the minds of sentient beings and comprehend worldly affairs. Their decisions do not violate worldly conventions yet they can widely liberate sentient beings, without being swayed or overcome by them.

The degree of proficiency attained in the Buddha Dharma corresponds directly to the degree of proficiency attained in worldly dharma. The Buddha Dharma and worldly dharma are mutually complementary and supportive; it is not said that one can accomplish the Buddha Dharma by abandoning worldly dharma. If one could, then the Buddha Dharma would be unrelated to worldly dharma, yet in fact, the Buddha Dharma has never been separate from worldly dharma; it is intimately connected to it. The Buddha Dharma can effectively guide worldly dharma. If someone possesses great wisdom in the Buddha Dharma but constantly encounters obstacles in worldly affairs, it indicates that this person is not truly proficient in the Buddha Dharma and lacks genuine wisdom therein; their so-called wisdom is merely dry wisdom.

The great bodhisattvas of the various grounds, up to the Buddhas themselves, are capable of serving in the world as ministers, officials, rulers, wheel-turning sage kings (cakravartin), and lords of the various heavens (devas). They must necessarily be proficient in worldly dharma; otherwise, how could they serve as rulers, wheel-turning sage kings, or heavenly lords? How could they manage and govern the affairs of sentient beings in the mundane realm? How could they command respect and lead the masses?

Wisdom is interconnected. Wisdom in the Buddha Dharma cannot exist separately from wisdom in worldly dharma. The Buddha Dharma must be practiced within worldly dharma. If one cannot apply it effectively in worldly affairs, it indicates that one has not truly mastered the Buddha Dharma, to the extent that it cannot be applied in the worldly realm. All realization and measure within the Buddha Dharma must be manifested through one's physical, verbal, and mental actions within worldly dharma. If one's physical, verbal, and mental actions are not transformed and purified, and if one's handling of affairs is not perfect, it shows that this person's spiritual attainment is still insufficient; their power of concentration (samādhi-bala), power of merit (puṇya-bala), and power of wisdom (prajñā-bala) are all inadequate. Therefore, there is no Buddha Dharma that can manifest apart from worldly dharma.