From Evil-Nature To Buddha-Nature

Hsün Tzu believed that human nature is intrinsically evil, and this view engenderedconsiderable debate over centuries. Han Yu who was the Confucian of the Tang Dynastyheld that Hsün Tzu was not a Confucian. People were not clear on the matter of HsünTzu’s philosophy and his theory of evil human nature until the Qing Dynasty. In moderntimes, under the influence of western moral metaphysics, scholars began to re-interpretthe Hsün Tzu’s evil-nature theory. Nowadays, many scholars do not think that HsünTzu’s evil-nature theory was the denial of human dignity. On the contrary, they arguedthat Hsün Tzu’s purpose was to highlight the humanity for good value with the theory ofevil human nature. However, the argument was whether their conclusions were correct?If the answer is no, what is the true meaning of the Hsün Tzu’s theory? That’s the focalpoint of this dissertation.Firstly, this dissertation investigates the formal logic and inner logical of HsünTzu’s evil-nature theory. According to Xunzi, each "nature"(Xing) and "artifice"(Wei)has two meanings; those meanings constitute a progressive relationship in Hsün Tzu’stheory. When the concept of "nature" was easy to grasp, we can use this progressiverelationship to prove Hsün Tzu’s theory logically. However, we can’t ignore the tensionbetween "nature"(Xing) and "artifice"(Wei). This tension carrier is Hsün Tzu’s anotherimportant concept in his ethical theory—"will"(Xin). Correspondingly, Hsün Tzureasoning from the "will" to his theory of evil human nature, and his moral ideals of "emphasis on the rite and respect for sage" and "harmony and coordination". But howdid "will" able to make it own tend to goodness? Hsün Tzu did not make it clear.Therefore, On the one hand, Hsün Tzu argued that "everyone can become a saint"; onthe other hand, he admits that "villain can’t be civilized". Those were clearly twocontradictory arguments. Actually, it indicated the flaw with the inner logic of HsünTzu’s evil-nature theory (Xing’E).Secondly, this dissertation focuses on the theory of the evil human nature of MasterChuandeng. It points out that the evil-nature theory is one of the most importantBuddhist Theory of the Tendai Sect. In fact, the Tendai Sect not only admits humannature is good but also acknowledges that human nature is evil. Masters Chuandengthought, it is wrong that most people hold the view of doing bad things means thehuman nature is evil. Masters Chuandeng use the conception of "emotions"(Qing)instead of the "nature"(Xing), but not the essence of the "nature". Master Chuandengtold us that whether the "nature" is good or evil is a convenient discourse. It is becausethat the "nature” can’t be changed. Although the Tendai Sect’s theory of human natureincludes both good and evil part, there was only one ultimate connotation. They were alldifferent names of "Buddha-nature". Master Chuandeng pointed out that there are fivereasons for "nature" is both good and evil. Among these reasons, good-nature (XingShan) was an overwhelmingly common sense, but the evil-nature is an uncommonsaying.Finally, this dissertation tried to make a comparison between the evil-nature theory of Hsün Tzu and Master Chuandeng, and argued that there were many differencesbetween Hsün Tzu with Master Chuandeng, such as the connotation and the epitaxial ofthe "nature". In the aspect of the definition of good and evil, they also have their owncomprehension. Another difference is mainly the relationship of "self-cultivation"(Xiu)and the "nature"(Xing). But both of them had admitted that the "nature" cannot bechanged. Additionally, Hsün Tzu’s evil-nature theory the "nature" is not associated withthe essence of the "nature”, in fact, it was just the emotions of avarice. That’s what the"nature" able to do, not what the "nature" has. Essentially, it is the inner logic of theHsün Tzu’s theory. According to the Masters Chuandeng’s theory of "Buddha natureincluding both good and evil parts" can consummate Hsün Tzu’s evil-nature theory.In addition, this dissertation shown that the purpose of ethics education is better tosay that recognize yourself and practice good in person rather than instigate others to docharitable things. As we know, the "nature" has gone beyond our rational knowledge.When we talk about the "nature"(Xing), we cannot leave our own experiences.