These are the still misunderstood matters of the world and the Dhamma. It’s still claimed that one needs to abandon the world in order to attain Dhamma, to quench suffering, but to put an end to that problem what we really need to do is to manage the world correctly: if there’s suffering in life fix the part that’s the problem, don’t allow the causes of it to exist; be clever, get to know the causes of suffering.
At present people aren’t much interested in doing that so they suffer, oscillating between laughter and tears until overtaken by nervous disease or insanity, or, if it’s worse than that and they’re at their wits end, some people might even kill themselves, take poison or jump into the water and drown. But we don’t need to do that, and anyway that would be shameful - if one knows the Dhamma then one knows how to control the mind, to change it in such a way that none of that needs to happen.
The Dhamma is thus a necessity for the world; the world must have Dhamma; humankind – we - must have Dhamma so that we can rise above the world and not sink into it, so that we don’t have to suffer.
We ought to live in such a way that we’re above the world - which sounds odd: live in the world but be above it’s influence, but remember it: live in the world, but be above the world, that is, don’t sink, keep the mind above the things that can cause happiness and unhappiness, that can cause suffering, then we can live in the world but be above its power, above its pressures. The body dwells in the world, and the mind dwells with the body, but the mind is above the pressures of the world, there’s no power in the world that can pressure this mind, make it happy or unhappy, make it give rise to greed, anger and delusion, because it has the Dhamma. The world and the Dhamma are connected in this way: dwelling in the world having conquered it’s influence, that’s Dhamma. The matter is at an end.