《Caigentan (採根談) #68》The Roots of Good and Evil: It Lies in the Mind

[Chapter 068] The Boundary Between Good and Evil, Lies in the Mind

📜 Original Text

為惡而畏人知,惡中猶有善路;
為善而急人知,善處即是惡根。

📚 Translation

If one commits an evil deed and fears being known by others, there is still a path towards goodness within that evil.

If one does a good deed but eagerly desires to be known by others, the core of that goodness has already become a root of evil.

✍️ Hanzi Breakdown

• 為 (wéi): To do, to act.
• 惡 (è): Evil, wicked; evil deeds.
• 為惡 (wéi'è): To commit evil, to perpetrate evil deeds.
• 而 (ér): And yet, but (connective particle indicating concession or transition).
• 畏 (wèi): To fear, to dread.
• 人 (rén): Person, others.
• 知 (zhī): To know.
• 畏人知 (wèirénzhī): To fear being known by others.
• 為惡而畏人知 (wéi'è ér wèirénzhī): To commit evil deeds and yet fear being known by others.
• 惡 (è): Evil, wickedness.
• 中 (zhōng): In, within, amidst.
• 猶 (yóu): Still, yet.
• 有 (yǒu): To have, there is.
• 善 (shàn): Good, virtuous; goodness.
• 路 (lù): Road, path.
• 善路 (shànlù): The path of goodness, the virtuous way.
• 惡中猶有善路 (è zhōng yóu yǒu shàn lù): There is still a path towards goodness within that evil.
• 為 (wéi): To do, to perform.
• 善 (shàn): Good, virtuous; good deeds.
• 為善 (wéishàn): To do good, to perform good deeds.
• 而 (ér): And yet, but.
• 急 (jí): Eagerly, impatiently; urgent.
• 人 (rén): Person, others.
• 知 (zhī): To know.
• 急人知 (jí rén zhī): To eagerly desire to be known by others.
• 為善而急人知 (wéishàn ér jí rén zhī): To do a good deed and yet eagerly desire to be known by others.
• 善 (shàn): Good, goodness.
• 處 (chù): Place, point, where.
• 即 (jí): Immediately, precisely; is, means.
• 是 (shì): To be.
• 惡 (è): Evil, wickedness.
• 根 (gēn): Root.
• 惡根 (ègēn): The root of evil, the source of wickedness.
• 善處即是惡根 (shànchù jí shì ègēn): The core of that goodness has already become a root of evil.

🔍 Commentary: The true criterion for judging good and evil lies in the 'motive of the mind'

"Caigentan" Chapter 68 posits that human actions cannot be fully judged as good or evil based solely on their outward appearance. Instead, it emphasizes that the fundamental 'motive of the mind' behind the action is the true criterion.

This offers a profound insight into the essence of moral conduct.

1. Hope within Evil: The Value of a 'Fearing Heart'

The first sentence states: "If one commits an evil deed and fears being known by others, there is still a path towards goodness within that evil."

While the act of committing evil is itself negative, the presence of fear—fear of being discovered by others—might outwardly appear as a passive attitude. However, this fear serves as evidence that the inner voice of conscience, or at least a dread of external criticism or punishment, still remains.

Such fear is a manifestation of guilt and proof that one has not yet been completely corrupted by evil. It signifies room for repentance and improvement—a "path towards goodness (善路)" that is still alive. It is ultimately better to at least feel "shame" than to commit evil deeds with complete impunity.

2. Danger within Good: The 'Desire for Fame' as a Root of Evil

The second sentence presents the opposite situation, offering a sharper warning: "If one does a good deed but eagerly desires to be known by others, the core of that goodness has already become a root of evil." While good deeds are inherently positive, if their ultimate purpose is driven by an "impatient desire for recognition" or a "thirst for fame," then that good deed is no longer purely good.

Although seemingly performing good outwardly, if the underlying motive is self-display or selfish ambition for fame, the action is fundamentally impure and verges on hypocrisy.

Such desires ultimately become "roots of evil (惡根)," capable of corroding the very meaning of the good deed. There is even a risk that this self-serving motivation could escalate into a greater avarice or hypocrisy, potentially harming not only the individual but also the community.

True good deeds are performed without seeking reward, finding satisfaction in the act itself. The moment one craves external recognition, that purity can be lost, potentially sowing seeds of corruption.

📌 Conclusion

"Cai Gen Tan" Chapter 68 emphasizes that the 'motive of the mind' hidden behind an action is far more crucial than its outward appearance.

It suggests that even if an evil deed is committed, the presence of conscience indicates a possibility of recovery. Conversely, a seemingly good deed, if driven by impure motives (especially the desire for fame), can actually turn into evil.

This passage encourages us to perform all actions with a truly pure heart and to maintain a stance of "selflessness and desirelessness (無私無欲)," without seeking external rewards or recognition. This teaching serves as a valuable guide for self-reflection, leading us to discover our true motives in every moment of life.

🔑 Philosophical Background

Chapter 68 of "Cai Gen Tan" integrates various teachings from Confucianism (儒家) regarding 'human nature' and 'self-cultivation,' Daoism (道家) concerning 'lack of desires,' and Buddhism (佛敎) on 'karma (業)' and 'motives.'

1. Confucian 'Conscience (良心)' and 'The Way of a Junzi (君子)'

'為惡而畏人知, 惡中猶有善路' (If one commits an evil deed and fears being known by others, there is still a path towards goodness within that evil): This aligns with Confucian thought emphasizing 'liangzhi (良知)' and 'liangneng (良能)'—the inherent good nature and capacities of human beings that never completely disappear, even in dire situations.

'Fearing being known by others' is the manifestation of the minimal 'conscience' remaining within a person, the feeling of 'shame and aversion to evil (羞惡之心).'

Confucianism holds that through awakening and cultivating this conscience, one can progress towards goodness.

'為善而急人知, 善處即是惡根' (If one does a good deed but eagerly desires to be known by others, the core of that goodness has already become a root of evil): Confucianism stresses the 'humble virtue (謙德)' of a junzi who performs virtuous acts without boasting. As stated in "The Analects," "A virtuous person will certainly speak, but one who speaks is not necessarily virtuous." Good deeds motivated by ostentation diverge from the true way of a junzi.

2. Daoist 'Lack of Desires (無欲)' and 'Naturalness (自然)'

'為善而急人知, 善處即是惡根': Performing good deeds while desiring fame is a form of 'artificial desire' cautioned against in Daoism. Daoism advocates for acting in a natural state (無為) by relinquishing desires, considering it the true way.

The desire for fame can lead one away from the 'Dao' and instead bind an individual, making it an 'evil root.' This connects deeply with the Daoist philosophy of lacking desires.

3. Buddhist 'Motive of Karma (業)' and 'Three Poisons (貪瞋癡)'

'善處即是惡根': In Buddhism, the 'motive' of an action is as crucial as its 'outcome.' No matter how good an action may seem, if its motive is tainted by 'greed (貪)' (desire for fame), it will accumulate as 'karma (業)' and potentially become a seed of future suffering.

The 'root of evil (惡根)' can be directly linked to 'greed (貪慾, attachment and desire)' among Buddhism's Three Poisons (sam-duka): greed, hatred (瞋恚, anger, jealousy, hostility), and delusion (愚癡, ignorance or foolishness). These are the sources of afflictions that hinder enlightenment.

🎯 Conclusion

"Caigentan" Chapter 68 encapsulates teachings from Confucianism, Daoism, and Buddhism, emphasizing the critical importance of the 'motive' and 'purity' of an action.

It shows that the lingering spark of conscience within a person is a source of hope. Yet, it also warns that even if an act appears good on the surface, if it involves impure desires (especially the desire for fame), that act has already veered onto a path of corruption.

This passage urges us to perform all actions with a truly pure heart and to maintain a stance of "selflessness and desirelessness (無私無欲)," without seeking external rewards or recognition.