First, we must clarify the specific meaning of the word “dharma”, because in Buddhism, the meaning of this term often changes according to the context. Sometimes it refers to “phenomena”, as in “all dharmas are devoid of ‘self’”; at other times, it denotes emptiness, as in the “one true dharma realm”; and sometimes it refers to a method, such as the Buddhadharma or any means through which one achieves a certain goal.
In the expression “worldly and supramundane dharmas”, dharma clearly signifies “method” or “pathway.” So what exactly are worldly and supramundane dharmas? Different texts may classify them differently, but generally speaking, Buddhadharma is called the “supramundane dharma,” while various worldly means of making a living are called “worldly dharmas.” More accurately speaking, however, it is the various mental states of practitioners that dictate the outcome of their actions. Thus, even the very same method may become either completely worldly or profoundly supramundane.
The so-called “worldly” ultimately denotes samsara, while “supramundane” signifies liberation. When a person’s mind is intensely attached to worldly desires, then his secular actions are, of course, purely worldly dharmas. Even if he engages in authentic Buddhadharma practice—such as reciting sutras, chanting the Buddha’s name, meditating, or prostrating to the Buddha—he may still reduce the benefits of Buddhadharma to mundane ends. Because he craves worldly gain, the merit generated through his practice transforms merely into “worldly merit”, granting some worldly benefit without ever guiding him toward liberation. Therefore, for such individuals, even sacred Buddhadharma becomes a worldly dharma.
When a practitioner has generated some degree of renunciation, he may still retain certain attachments to worldly desires while simultaneously aspiring toward liberation. As a result, his actions may then split into two tracks: one aimed at obtaining worldly benefit (worldly dharma), and the other directed toward liberation through practice (supramundane dharma). Even the fruits of their Dharma practice may be divided in this way—one portion yielding worldly gains, and the other fueling liberation. Therefore, for these practitioners, “worldly” and “supramundane” dharmas are absolutely distinct. Which category their actions ultimately belong to depends entirely upon the motivation and dedication present at that moment.
Once a practitioner has generated strong renunciation, even their engagement in mundane activities is transformed into transcendent dharma through the sheer power of that mind. For example, accumulating wealth is originally a worldly activity. Yet if a practitioner gathers wealth in order to make offerings to the Three Jewels or to secure the necessary provisions for practice, then that accumulation of wealth becomes a supramundane dharma. In fact, when renunciation is cultivated to a sufficient depth, the practitioner has little interest in worldly pursuits at all, single-mindedly desiring only to practice and achieve liberation. Nevertheless, within the mental continuum, there still remain imprints and appearances of both worldly and supramundane dharmas.
When a practitioner generates authentic bodhicitta or even realizes emptiness, he has already entered the ranks of the bodhisattvas. Outwardly, he may appear to be engaged entirely in worldly activities—serving as a king, a general, a butcher, or even a prostitute. Yet whatever he does is solely for the purpose of enabling sentient beings to become free from suffering and attain happiness. Therefore, all his actions are supramundane dharmas. At this point, this is what is meant by “worldly dharma and supramundane dharma being one rather than two.”
At the ultimate state of Buddhahood, all dualistic distinctions between the worldly and the supramundane evaporate entirely. This is called the “One True Dharma Realm.”
Therefore, for practitioners, renunciation and bodhicitta act as two crucial gates. If one fails to pass through them, even Buddhadharma degrades into a “worldly dharma.” But once one has stepped through them, even worldly affairs can become dharma.
At this point, some might ask: then what kind of dharma are the methods for cultivating renunciation and bodhicitta? If genuinely practiced, they are supramundane dharmas. But if reduced to mere intellectual chatter, they remain just another worldly dharma. Hence, as the traditional Buddhist saying goes: “A straightforward mind is the seat of awakening.”
Therefore, anyone who truly practices must cultivate step by step, in a grounded and systematic way. One cannot lack even the most basic renunciation while jumping prematurely to proclaim that “worldly and supramundane are non-dual.” Otherwise, the incomparably precious Buddhadharma will be completely reduced to nothing more than empty talk.
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
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