6. There is no Mortal who is Non-Moral or Purely Immoral.
The same is the case with the third and the fourth class of people who are assumed as non-moral or purely immoral. There is no person, however morally degraded he may be, but reveals some good nature in his whole course of life. It is our daily experience that we find a faithful friend in the person even of a pickpocket, a loving father even in a burglar, and a kind neighbour even in a murderer. Faith, sympathy, friendship, love, loyalty, and generosity dwell not merely in palaces and churches, but also in brothels and gaols. On the other hand, abhorrent vices and bloody crimes often find shelter under the silk hat, or the robe, or the coronet, or the crown. Life may fitly be compared with a rope made of white and black straw, and to separate one from the other is to destroy the rope itself; so also life entirely independent of the duality of good and bad is no actual life. We must acknowledge, therefore, that the third and the fourth propositions are inconsistent with our daily experience of life, and that only the second proposition remains, which, as seen above, breaks down at the origin of morality.
7. Where, then, does the Error Lie?
Where, then, does the error lie in the four possible propositions respecting man's nature? It lies not in their subject, but in the predicate-that is to say, in the use of the terms 'good' and 'bad.' Now let us examine how does good differ from bad. A good action ever promotes interests in a sphere far wider than a bad action. Both are the same in their conducing to human interests, but differ in the extent in which they achieve their end. In other words, both good and bad actions are performed for one end and the same purpose of promoting human interests, but they differ from each other as to the extent of interests. For instance, burglary is evidently bad action, and is condemned everywhere; but the capturing of an enemy's property for the sake of one's own tribe or clan or nation is praised as a meritorious conduct. Both acts are exactly the same in their promoting interests; but the former relates to the interests of a single individual or of a single family, while the latter to those of a tribe or a nation. If the former be bad on account of its ignoring others' interests, the latter must be also bad on account of its ignoring the enemy's interests. Murder is considered bad everywhere; but the killing of thousands of men in a battle-field is praised and honoured, because the former is perpetrated to promote the private interests, while the latter those of the public. If the former be bad, because of its cruelty, the latter must also be bad, because of its inhumanity.
The idea of good and bad, generally accepted by common sense, may be stated as follows: 'An action is good when it promotes the interests of an individual or a family; better when it promotes those of a district or a country; best when it promotes those of the whole world. An action is bad when it inflicts injury on another individual or another family; worse when it is prejudicial to a district or a country; worst when it brings harm on the whole world. Strictly speaking, an action is good when it promotes interests, material or spiritual, as intended by the actor in his motive; and it is bad when it injures interests, material or spiritual, as intended by the actor in his motive.'
According to this idea, generally accepted by common sense, human actions may be classified under four different heads: (1) Purely good actions; (2) partly good and partly bad actions; (3) neither good nor bad actions; (4) purely bad actions. First, purely good actions are those actions which subserve and never hinder human interests either material or spiritual, such as humanity and love of all beings. Secondly, partly good and partly bad actions are those actions which are both for and against human interests, such as narrow patriotism and prejudiced love. Thirdly, neither good nor bad actions are such actions as are neither for nor against human interests—for example, an unconscious act of a dreamer. Lastly, purely bad actions, which are absolutely against human interests, cannot be possible for man except suicide, because every action promotes more or less the interests, material or spiritual, of the individual agent or of someone else. Even such horrible crimes as homicide and parricide are intended to promote some interests, and carry out in some measure their aim when performed. It follows that man cannot be said to be good or bad in the strict sense of the terms as above defined, for there is no human being who does the first class of actions and nothing else, nor is there any mortal who does the fourth class of actions and nothing else. Man may be called good and bad, and at the same time be neither good nor bad, in that he always performs the second and the third class of actions. All this, nevertheless, is a more play of words. Thus we are driven to conclude that the common-sense view of human nature fails to grasp the real state of actual life.
8. Man is not Good-natured nor Bad-natured, but Buddha-natured.
We have had already occasion to observe that Zen teaches Buddha-nature, which all sentient beings are endowed with. The term 'Buddha-nature,'[FN#165] as accepted generally by Buddhists, means a latent and undeveloped nature, which enables its owner to become Enlightened when it is developed and brought to actuality.[FN#166] Therefore man, according to Zen, is not good-natured nor bad-natured in the relative sense, as accepted generally by common sense, of these terms, but Buddha-natured in the sense of non-duality. A good person (of common sense) differs from a bad person (of common sense), not in his inborn Buddha-nature, but in the extent of his expressing it in deeds. Even if men are equally endowed with that nature, yet their different states of development do not allow them to express it to an equal extent in conduct. Buddha-nature may be compared with the sun, and individual mind with the sky. Then an Enlightened mind is like the sky in fair weather, when nothing prevents the beams of the sun; while an ignorant mind is like the sky in cloudy weather, when the sun sheds faint light; and an evil mind is like the sky in stormy weather, when the sun seems to be out of existence. It comes under our daily observation that even a robber or a murderer may prove to be a good father and a loving husband to his wife and children. He is an honest fellow when he remains at home. The sun of Buddha-nature gives light within the wall of his house, but without the house the darkness of foul crimes shrouds him.
[FN#165] For a detailed explanation of Buddha-nature, see the chapter entitled Buddha-nature in Sho-bo-gen-zo.
[FN#166] Mahaparinirvana-sutra may be said to have been written for the purpose of stating this idea.