The Wisdom of Buddhadharma and Worldly Dharmas: A Mutually Complementary Relationship

Observing the worldly dharmas of the five aggregates belongs to worldly wisdom. Worldly wisdom is also very important. Without worldly wisdom, one cannot see through the world, cannot be nurtured by the Buddha-dharma, and cannot accept the views of the Buddha-dharma. Conversely, when one has successfully been nurtured in the views of the Buddha-dharma, it can also develop worldly wisdom and promote its advancement. The wisdom of the Buddha-dharma and the wisdom of worldly affairs are mutually reinforcing: where one exists, the other will inevitably arise.

If one's wisdom in worldly affairs has not improved, if one's understanding of worldly dharmas is inadequate and not ultimate, and one remains deeply attached and unable to see through them, this shows that one's cultivation of the Buddha-dharma is unsatisfactory, or that one does not cultivate at all and merely puts on an act as a decoration. Those who gain more in worldly affairs often have deeper obsessions, are less able to see through things, and are more foolish—even taking foolishness for cleverness, secretly mocking in their hearts those who see through worldly dharmas as being the foolish ones. What a perversion!

The fundamental reason ants have been unable to escape the ant body for so long is their foolishness. Because they lack better karmic conditions, have never experienced a better mode of existence, and have no knowledge or experience, they cannot break free from the bondage of foolishness. Because of their foolishness, they cannot even imagine that there might be better material bodies and modes of existence, mistakenly believing that their current body and way of living are the only ones. Thus they have developed a deeply rooted obsession with the ant body and the ant way of life. Because of this obsession, they cannot escape the ant body, resulting in a vicious cycle.

What about us humans? We are roughly similar to the ants' obsession: because we lack better karmic conditions, have never experienced a better way of life, have heavy ignorance, little knowledge and experience, and short-sighted vision, we can only cling to the way of life we currently encounter and are enjoying, with no intention to explore a better life and future. Thus we cannot see through or let go of our current wealth, sensuality, fame, and gain—poverty limits the imagination. Some will argue: "I am wealthy; I am not poor." But no matter how wealthy you are in the human world, you are still poor. You have never seen true wealth, let alone experienced it; otherwise you would pursue a wealthier life and would not be satisfied with your current false wealth and low-level wealth. Anyone who has had rich life experience is a person of broad-minded thinking, with very light obsessions or none at all, able to see through things and let go when matters arise. Those with very great merit are also people who can see through and let go—having experienced everything and having broad knowledge, they feel nothing really matters.

In saying this, have I struck a blow at some of you? Have I knocked open your skulls? If not, you are not at all worth being guided, and you have no qualification to learn the Dharma from me. Such ant-like obsession—so pitiable, yet you yourself are unaware of it, and every day you can still live with pride and arrogance, even flaunting and showing off everywhere. How foolish and laughable!