The evil of destruction is like a shadow cast by the good of creation. Nature gives and takes life. Even on the cellular level of the human body, the evil of decay and death exists side by side with the good of growth and health.

For example, while the precise mechanism of cancer remains unknown, research has demonstrated that the malignant transformation of a cell is linked to cancer-causing genes called oncogenes. In normal cells, oncogenes are called proto-oncogenes, which promote cellular growth and are regulated by cellular genes called tumor-suppressor genes. Tumor-suppressor genes, in other words, control growth-promoting genes, which could potentially turn malignant. Thus, the potential for cancer not only exists in every cell of the body, but also supports the cell’s growth and health.

Concerning the nature of good and evil. Nichiren Daishonin states: “Good and evil have been inherent in life since time without beginning.. .The heart of the Lotus school is the doctrine of three thousand realms in a single moment of life, which reveals that both good and evil are inherent even in those at the highest stage of perfect enlightenment.<> (The Writings of Nichiren Daishonin, p. 1113).

Good and evil, in other words, are innate, inseparable aspects of life. This Buddhist concept is called the “oneness of good and evil.” This teaching, however, does not mean that evil is good, nor does it imply that the distinction between good and evil is irrelevant. Instead, it teaches us to perceive and triumph over evil inside — thereby conquering evil on the outside — through faith in the universal goodness of life.

In the context of the Daishonin’s teaching, good means the “fundamental nature of enlightenment,” or absolute freedom and happiness resulting from profound self-knowledge. Evil indicates the “fundamental darkness,” or life’s innate delusion negating the potential of enlightenment and causing suffering for oneself and others. This inner darkness echoes with the despair that our lives are ugly and meaningless: it drives a wedge of fear that splits the hearts of people into “us” and “them.” The Daishonin’s concept of good and evil, in this sense, may be better understood as the dynamic, innate workings of life that become manifest or dormant, rather than the external moral codes determined by cultural and social conditions.

A Buddha is someone who has the courage to acknowledge those two fundamental aspects of life. As the Daishonin states, “One who is thoroughly awakened to the nature of good and evil from their roots to their branches and leaves is called a Buddha”. (WND. 1121).

Buddhas accept their innate goodness without arrogance because they know all people share the same Buddha nature. Buddhas also recognize their innate evil without despair because they know they have the strength to overcome and control their negativity. Buddhas understand the hearts of people in myriad conditions and circumstances. Buddhas are capable of guiding others to their own awakening. This is because Buddhas share the same conditions as others, yet have the strength and wisdom to control their own evil.

The faith that enables us to experience the freedom and happiness of Buddhahood is synonymous with the courage to see our potential for both good and evil. The process of accepting and challenging our fundamental darkness is necessarily the process of revealing our innate enlightenment. Likewise, our efforts to help others become aware of their own self-negating delusion must be accompanied by efforts to help them become aware of their own self-affirming power of enlightenment. Without one, another is impossible.

To see our innate good and evil is to experience the joy of accepting our whole being. Such honest and courageous acceptance of the self also marks the beginning of the essential transformation of our lives and the world around us.

By Shin Yatonmi, based in part on Yasashii Kyogaku (Easy Buddhist Study) published by Seikyo Press in 1994.

This page was last modified on Sunday, August 20, 2006.