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<123456789>| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
八邪 see styles |
bā xié ba1 xie2 pa hsieh hachija |
The eight heterodox or improper practices, the opposite of the eight correct paths八正道. |
六因 see styles |
liù yīn liu4 yin1 liu yin rokuin |
The six causations of the 六位 six stages of Bodhisattva development, q. v. Also, the sixfold division of causes of the Vaibhāṣikas (cf. Keith, 177-8); every phenomenon depends upon the union of 因 primary cause and 緣 conditional or environmental cause; and of the 因 there are six kinds: (1) 能作因 karaṇahetu, effective causes of two kinds: 與力因 empowering cause, as the earth empowers plant growth, and 不障因 non-resistant cause, as space does not resist, i. e. active and passive causes; (2) 倶有因 sahabhūhetu, co-operative causes, as the four elements 四大 in nature, not one of which can be omitted; (3) 同類因 sabhāgahetu, causes of the same kind as the effect, good producing good, etc.; (4) 相應因 saṃprayuktahetu, mutual responsive or associated causes, e. g. mind and mental conditions, subject with object; Keith gives 'faith and intelligence'; similar to (2); (5) 遍行因 sarvatragahetu, universal or omnipresent cause, i. e. of illusion, as of false views affecting every act; it resembles (3) but is confined to delusion; (6) 異熟因 vipākahetu, differental fruition, i. e. the effect different from the cause, as the hells are from evil deeds. |
六齋 六斋 see styles |
liù zhāi liu4 zhai1 liu chai rokusai |
The six monthly poṣadha, or fast days: the 8th, 14th, 15th, 23rd, 29th, and 30th. They are the days on which the Four Mahārājas 四天王 take note of human conduct and when evil demons are busy, so that great care is required and consequently nothing should be eaten after noon, hence the 'fast', v. 梵王經 30th command. The 智度論 13 describes them as 惡日 evil or dangerous days, and says they arose from an ancient custom of cutting of the flesh and casting it into the fire. |
凡習 凡习 see styles |
fán xí fan2 xi2 fan hsi bonshū |
The practices, good and evil, of commom ,or unconverted men. |
凶兆 see styles |
xiōng zhào xiong1 zhao4 hsiung chao kyouchou / kyocho きょうちょう |
ill omen evil omen |
凶相 see styles |
kyousou / kyoso きょうそう |
(1) (See 人相占い) bad luck (result from fortune telling); (2) evil countenance |
利劍 利剑 see styles |
lì jiàn li4 jian4 li chien riken |
sharp sword A sharp sword, used figuratively for Amitābha, and Mañjuśrī, indicating wisdom, discrimination, or power over evil. |
劣紳 劣绅 see styles |
liè shēn lie4 shen1 lieh shen |
evil gentry; wicked landlord |
勤息 see styles |
qín xī qin2 xi1 ch`in hsi chin hsi gonsoku ごんそく |
(surname) Gonsoku A tr. of śramaṇa, one who diligently pursues the good, and ceases from evil. |
勧懲 see styles |
kanchou / kancho かんちょう |
(abbreviation) (See 勧善懲悪) rewarding good and punishing evil |
勸誡 劝诫 see styles |
quàn jiè quan4 jie4 ch`üan chieh chüan chieh kankai |
to exhort; to admonish Exhortation and prohibition; to exhort and admonish; exhort to be good and forbid the doing of evil. |
化転 see styles |
keten; keden けてん; けでん |
{Buddh} turning evil into good through proselytization |
化轉 化转 see styles |
huà zhuǎn hua4 zhuan3 hua chuan keten |
To transform, convert (from evil to good, delusion to deliverance). |
十力 see styles |
shí lì shi2 li4 shih li jūriki |
Daśabala. The ten powers of Buddha, giving complete knowledge of: (1) what is right or wrong in every condition; (2) what is the karma of every being, past, present, and future; (3) all stages of dhyāna liberation, and samādhi; (4) the powers and faculties of all beings; (5) the desires, or moral direction of every being; (6) the actual condition of every individual; (7) the direction and consequence of all laws; (8) all causes of mortality and of good and evil in their reality; (9) the end of all beings and nirvāṇa; (10) the destruction of all illusion of every kind. See the 智度論 25 and the 倶舍論 29. |
十地 see styles |
shí dì shi2 di4 shih ti juuji / juji じゅうじ |
{Buddh} dasabhumi (forty-first to fiftieth stages in the development of a bodhisattva); (place-name) Jūji daśabhūmi; v. 十住. The "ten stages" in the fifty-two sections of the development of a bodhisattva into a Buddha. After completing the十四向 he proceeds to the 十地. There are several groups. I. The ten stages common to the Three Vehicles 三乘 are: (1) 乾慧地 dry wisdom stage, i. e. unfertilized by Buddha-truth, worldly wisdom; (2) 性地 the embryo-stage of the nature of Buddha-truth, the 四善根; (3) 八人地 (八忍地), the stage of the eight patient endurances; (4) 見地 of freedom from wrong views; (5) 薄地 of freedom from the first six of the nine delusions in practice; (6) 離欲地 of freedom from the remaining three; (7) 巳辨地 complete discrimination in regard to wrong views and thoughts, the stage of an arhat; (8) 辟支佛地 pratyeka-buddhahood, only the dead ashes of the past left to sift; (9) 菩薩地 bodhisattvahood; (10) 佛地 Buddhahood. v. 智度論 78. II. 大乘菩薩十地 The ten stages of Mahāyāna bodhisattva development are: (1) 歡喜地 Pramuditā, joy at having overcome the former difficulties and now entering on the path to Buddhahood; (2) 離垢地 Vimalā, freedom from all possible defilement, the stage of purity; (3) 發光地 Prabhākarī, stage of further enlightenment; (4) 焰慧地 Arciṣmatī, of glowing wisdom; (5) 極難勝地 Sudurjayā, mastery of utmost or final difficulties; (6) 現前地 Abhimukhī, the open way of wisdom above definitions of impurity and purity; (7) 遠行地 Dūraṁgamā, proceeding afar, getting above ideas of self in order to save others; (8) 不動地 Acalā, attainment of calm unperturbedness; (9) 善慧地 Sādhumatī, of the finest discriminatory wisdom, knowing where and how to save, and possessed of the 十力 ten powers; (10) 法雲地 Dharmamegha, attaining to the fertilizing powers of the law-cloud. Each of the ten stages is connected with each of the ten pāramitās, v. 波. Each of the 四乘 or four vehicles has a division of ten. III. The 聲聞乘十地 ten Śrāvaka stages are: (1) 受三歸地 initiation as a disciple by receiving the three refuges, in the Buddha, Dharma, and Saṅgha; (2) 信地 belief, or the faith-root; (3) 信法地 belief in the four truths; (4) 内凡夫地 ordinary disciples who observe the 五停心觀, etc.; (5) 學信戒 those who pursue the 三學 three studies; (6) 八人忍地 the stage of 見道 seeing the true Way; (7) 須陀洹地 śrota-āpanna, now definitely in the stream and assured of nirvāṇa; (8) 斯陀含地 sakrdāgāmin, only one more rebirth; (9) 阿那含地 anāgāmin, no rebirth; and (10) 阿羅漢地 arhatship. IV. The ten stages of the pratyekabuddha 緣覺乘十地 are (1) perfect asceticism; (2) mastery of the twelve links of causation; (3) of the four noble truths; (4) of the deeper knowledge; (5) of the eightfold noble path; (6) of the three realms 三法界; (7) of the nirvāṇa state; (8) of the six supernatural powers; (9) arrival at the intuitive stage; (10) mastery of the remaining influence of former habits. V. 佛乘十地 The ten stages, or characteristics of a Buddha, are those of the sovereign or perfect attainment of wisdom, exposition, discrimination, māra-subjugation, suppression of evil, the six transcendent faculties, manifestation of all bodhisattva enlightenment, powers of prediction, of adaptability, of powers to reveal the bodhisattva Truth. VI. The Shingon has its own elaborate ten stages, and also a group 十地十心, see 十心; and there are other groups. |
十心 see styles |
shí xīn shi2 xin1 shih hsin jisshin |
The ten kinds of heart or mind; there are three groups. One is from the 止觀 4, minds ignorant and dark; affected by evil companions; not following the good; doing evil in thought, word, deed; spreading evil abroad; unceasingly wicked; secret sin; open crime; utterly shameless; denying cause and effect (retribution)―all such must remain in the flow 流 of reincarnation. The second group (from the same book) is the 逆流 the mind striving against the stream of perpetual reincarnation; it shows itself in devout faith, shame (for sin), fear (of wrong-doing), repentance and confession, reform, bodhi (i.e. the bodhisattva mind), doing good, maintaining the right law, thinking on all the Buddhas, meditation on the void (or, the unreality of sin). The third is the 眞言 group from the 大日經疏 3; the "seed" heart (i.e. the original good desire), the sprout (under Buddhist religious influence), the bud, leaf, flower, fruit, its serviceableness; the child-heart, the discriminating heart, the heart of settled judgment (or resolve). |
十悪 see styles |
juuaku / juaku じゅうあく |
(1) (hist) the ten abominations (the ten most grievous offenses under traditional Chinese law); (2) {Buddh} (See 十善・1) the ten evil deeds |
十惡 十恶 see styles |
shí è shi2 e4 shih o jūaku |
Daśākuśala. The ten "not right" or evil things are killing, stealing, adultery, lying, double-tongue, coarse language, filthy language, covetousness, anger, perverted views; these produce the ten resultant evils 十惡業 (道) Cf. 十善; 十戒. |
十道 see styles |
shí dào shi2 dao4 shih tao jū no michi |
The ten (good) ways for deliverance from mortality- not to kill, steal, act wrongly, lie, be double-tongued, be of evil speech, slander, covet, be angry, look wrongly (or wrong views). |
厄日 see styles |
yakubi やくび |
(1) unlucky day; bad day; evil day; ill-omened day; off day; (2) critical day (for a crop) |
厄除 see styles |
yakuyoke やくよけ |
(irregular okurigana usage) warding off evil; protecting against misfortune |
厄難 厄难 see styles |
èn àn en4 an4 en an yakunan やくなん |
calamity; evil; misfortune hardship |
反噬 see styles |
fǎn shì fan3 shi4 fan shih hanzei / hanze はんぜい |
to backfire on; to rebound on (n,vs,vi) turning against one's master; returning evil for good |
口業 口业 see styles |
kǒu yè kou3 ye4 k`ou yeh kou yeh kugō |
語業 One of the 三業. (1) The work of the mouth, i.e. talk, speech. (2) The evil karma produced by the mouth, especially from lying, double-tongue, ill words, and exaggeration. |
善悪 see styles |
zenaku ぜんあく |
right and wrong; good and evil |
善惡 善恶 see styles |
shàn è shan4 e4 shan o zenmaku |
good and evil; good versus evil Good and evil; good, inter alia, is defined as 順理, evil as 違理; i.e. to accord with, or to disobey the right. The 十善十惡 are the keeping or breaking of the ten commandments. |
囘心 回心 see styles |
huí xīn hui2 xin1 hui hsin kai shin |
囘心懺悔 To turn the mind from evil to good, to repent. |
四惡 四恶 see styles |
sì è si4 e4 ssu o shiaku |
four evil (destinies) |
四戒 see styles |
sì jiè si4 jie4 ssu chieh shikai |
Four stages in moral development: that of release, or deliverance from the world on becoming a monk; that arising from the four meditations on the realms of form; that above the stage of 見道 q. v.; that in which all moral evil is ended and delusion ceases. |
四業 四业 see styles |
sì yè si4 ye4 ssu yeh shi gō |
four types of admixture of good and evil karma |
四知 see styles |
sì zhī si4 zhi1 ssu chih shichi |
The four who know the workings of one's mind for good or evil— heaven, earth, one's intimates, and oneself. |
圓寂 圆寂 see styles |
yuán jì yuan2 ji4 yüan chi enjaku |
death; to pass away (of Buddhist monks, nuns etc) Perfect rest, i.e. parinirvāṇa; the perfection of all virtue and the elimination of all evil, release from the miseries of transmigration and entrance into the fullest joy. |
地藏 see styles |
dì zàng di4 zang4 ti tsang jizou / jizo じぞう |
Kṣitigarbha, the Bodhisattva of the Great Vow (to save all souls before accepting Bodhi); also translated Earth Treasury, Earth Womb, or Earth Store Bodhisattva (surname) Jizou Ti-tsang, J. Jizō, Kṣitigarbha, 乞叉底蘗沙; Earth-store, Earth-treasury, or Earthwomb. One of the group of eight Dhvani- Bodhisattvas. With hints of a feminine origin, he is now the guardian of the earth. Though associated with Yama as overlord, and with the dead and the hells, his role is that of saviour. Depicted with the alarum staff with its six rings, he is accredited with power over the hells and is devoted to the saving of all creatures between the nirvana of Śākyamuni and the advent of Maitreya the fifth century he has been especially considered as the deliverer from the hells. His central place in China is at Chiu-hua-shan, forty li south-west of Ch'ing-yang in Anhui. In Japan he is also the protector of travellers by land and his image accordingly appears on the roads; bereaved parents put stones by his images to seek his aid in relieving the labours of their dead in the task of piling stones on the banks of the Buddhist Styx; he also helps women in labour. He is described as holding a place between the gods and men on the one hand and the hells on the other for saving all in distress; some say he is an incarnation of Yama. At dawn he sits immobile on the earth 地 and meditates on the myriads of its beings 藏. When represented as a monk, it may be through the influence of a Korean monk who is considered to be his incarnation, and who came to China in 653 and died in 728 at the age of 99 after residing at Chiu-hua-shan for seventy-five years: his body, not decaying, is said to have been gilded over and became an object of worship. Many have confused 眞羅 part of Korea with 暹羅 Siam. There are other developments of Ti-tsang, such as the 六地藏 Six Ti-tsang, i. e. severally converting or transforming those in the hells, pretas, animals, asuras, men, and the devas; these six Ti-tsang have different images and symbols. Ti-tsang has also six messengers 六使者: Yama for transforming those in hell; the pearl-holder for pretas; the strong one or animals; the devīof mercy for asuras; the devī of the treasure for human beings; one who has charge of the heavens for the devas. There is also the 延命地藏 Yanming Ti-tsang, who controls length of days and who is approached, as also may be P'u-hsien, for that Purpose; his two assistants are the Supervisors of good and evil 掌善 and 掌惡. Under another form, as 勝軍地藏 Ti-tsang is chiefly associated with the esoteric cult. The benefits derived from his worship are many, some say ten, others say twenty-eight. His vows are contained in the 地藏菩薩本願經. There is also the 大乘大集地藏十電經 tr. by Xuanzang in 10 juan in the seventh century, which probably influenced the spread of the Ti-tsang cult. |
墮惡 堕恶 see styles |
duò è duo4 e4 to o da aku |
falls into evil |
壞水 坏水 see styles |
huài shuǐ huai4 shui3 huai shui |
evil tricks |
壞道 坏道 see styles |
huài dào huai4 dao4 huai tao edō |
To destroy the truth, or the religion, e.g. by evil conduct. |
多齡 多龄 see styles |
duō líng duo1 ling2 to ling Tarei |
(多齡路迦也吠闍也); 帝隷 etc. Trailokyavijaya, one of the 明王 Ming Wang, the term being tr. literally as 三世降 (明王) the Ming-Wang defeater (of evil) in the three spheres. |
大惡 大恶 see styles |
dà è da4 e4 ta o daiaku |
great evil |
天魔 see styles |
tiān mó tian1 mo2 t`ien mo tien mo tenma てんま |
demonic; devil {Buddh} (See 四魔) demon of the sixth heaven in the realm of desire who tries to prevent people from doing good deva-māra, 魔羅 one of the four Māras, who dwells in the sixth heaven. Paranirmita-vaśa-vartin, at the top of the Kāmadhātu, with his innumerable host, whence he constantly obstructs the Buddha-truth and its followers. He is also styled 殺者 the slayer; also 波旬 explained by 惡愛 sinful love or desire, as he sends his daughters to seduce the saints; also 波卑 (波卑夜) Papiyan, the evil one. He is the special Māra of the Śākyamuni period; other Buddhas suffer from other Māras; v. 魔. |
天鼓 see styles |
tiān gǔ tian1 gu3 t`ien ku tien ku tenko てんこ |
(given name) Tenko The deva drum— in the 善法 Good Law Hall of the Trayas-triṃśas heavens, which sounds of itself, warning the inhabitants of the thirty-three heavens that even their life is impermanent and subject to karma: at the sound of the drum Indra preaches against excess. Hence it is a title of Buddha as the great law-drum, who warns, exhorts, and encourages the good and frightens the evil and the demons. |
女人 see styles |
nǚ ren nu:3 ren5 nü jen nyonin; jojin にょにん; じょじん |
wife woman Woman, described in the Nirvāṇa sūtra 浬槃經 9 as the "abode of all evil", 一切女人皆是衆惡之所住處 The 智度論 14 says: 大火燒人是猶可近, 淸風無形是亦可捉, 蚖蛇含毒猶亦可觸, 女人之心不可得實 "Fierce fire that would burn men may yet be approached, clear breezes without form may yet be grasped, cobras that harbour poison may yet be touched, but a woman's heart is never to be relied upon." The Buddha ordered Ānanda: "Do not Look at a woman; if you must, then do not talk with her; if you must, then call on the Buddha with all your mind"— an evidently apocryphal statement of 文句 8. |
奸惡 奸恶 see styles |
jiān è jian1 e4 chien o |
crafty and evil |
奸笑 see styles |
jiān xiào jian1 xiao4 chien hsiao |
evil smile; sinister smile |
妄語 妄语 see styles |
wàng yǔ wang4 yu3 wang yü mougo / mogo もうご |
to tell lies; to talk nonsense (noun/participle) lie; falsehood The commandment against lying. either as slander, or false boasting, or deception; for this the 智度論 gives ten evil results on reincarnation: (1) stinking breath; (2) good spirits avoid him, as also do men; (3) none believes him even when telling the truth; (4) wise men never admit him to their deliberations: etc. |
妖精 see styles |
yāo jing yao1 jing5 yao ching yousei / yose ようせい |
evil spirit; alluring woman (noun - becomes adjective with の) fairy; sprite; elf |
妖風 妖风 see styles |
yāo fēng yao1 feng1 yao feng |
evil wind |
姦計 see styles |
kankei / kanke かんけい |
trick; evil design; sharp practice |
姦邪 see styles |
kanja かんじゃ |
wicked person; evil thing |
娑婆 see styles |
suō pó suo1 po2 so p`o so po shaba; shaba しゃば; シャバ |
(1) this world; this life; (2) (kana only) (colloquialism) the free world (outside of prison, the army, red light district, etc.); (3) {Buddh} this corrupt world; present world sahā; that which bears, the earth, v. 地; intp. as bearing, enduring; the place of good and evil; a universe, or great chiliocosm, Where all are subject to transmigration and which a Buddha transforms; it is divided into three regions 三界 and Mahābrahmā Sahāmpati is its lord. Other forms: 娑婆世界; 娑界; 娑媻; 娑訶; 沙訶; 索訶. |
孽畜 see styles |
niè chù nie4 chu4 nieh ch`u nieh chu |
evil creature (multipurpose curse); evil domestic animal |
孽障 see styles |
niè zhàng nie4 zhang4 nieh chang |
evil creature |
定異 定异 see styles |
dìng yì ding4 yi4 ting i jōi |
distinction of good and evil (causes) |
客塵 客尘 see styles |
kè chén ke4 chen2 k`o ch`en ko chen kakujin |
āgantu-kleśa, the foreign atom, or intruding element, which enters the mind and causes distress and delusion; the mind is naturally pure or innocent till the evil element enters; v. 煩惱. |
害心 see styles |
hài xīn hai4 xin1 hai hsin gaishin がいしん |
evil intentions; malice harmful mental state |
害悪 see styles |
gaiaku がいあく |
harm; injury; evil (influence) |
害毒 see styles |
gaidoku がいどく |
harm; evil; poison; blight; harmful influence |
宿因 see styles |
sù yīn su4 yin1 su yin sukuin |
Good or evil cause in previous existence. |
宿弊 see styles |
sù bì su4 bi4 su pi shukuhei / shukuhe しゅくへい |
long-standing abuse; continuing fraud longstanding abuse; deep-rooted evil |
實邪 实邪 see styles |
shí xié shi2 xie2 shih hsieh jitsuja |
evil in substance |
尅識 尅识 see styles |
kè shì ke4 shi4 k`o shih ko shih kokushiki |
The certainty of the knowledge (by the sprits, of men's good and evil). |
居心 see styles |
jū xīn ju1 xin1 chü hsin |
to harbor (evil) intentions; to be bent on; a tranquil heart or mind |
巨悪 see styles |
kyoaku きょあく |
(1) great evil; (2) scum of the earth; monster; fiend |
幽明 see styles |
yōu míng you1 ming2 yu ming yuumei / yume ゆうめい |
the hidden and the visible; that which can be seen and that which cannot; darkness and light; night and day; wisdom and ignorance; evil and good; the living and the dead; men and ghosts semidarkness; deep and strange; hades; the present and the other world; dark and light; (given name) Yūmei darkness and light |
弊害 see styles |
heigai / hegai へいがい |
harmful effect; harmful influence; evil practice; abuse; malady |
弊惡 弊恶 see styles |
bì è bi4 e4 pi o heiaku |
evil |
弊病 see styles |
bì bìng bi4 bing4 pi ping |
malady; evil; malpractice; drawback; disadvantage |
弊風 see styles |
heifuu / hefu へいふう |
evil or corrupt or abusive practice |
弊鬼 see styles |
bì guǐ bi4 gui3 pi kuei heiki |
an evil demon |
引目 see styles |
hikime ひきめ |
large, perforated, turnip-shaped arrowhead cover made of Japanese bigleaf magnolia or paulownia; harmless arrow affixed with such a cover (that whistles when shot and is used to drive off evil spirits); (place-name) Hikime |
心田 see styles |
xīn tián xin1 tian2 hsin t`ien hsin tien shinden しんでん |
heart (one's innermost being) (given name) Shinden The field of the mind, or heart, in which spring up good and evil. |
心經 心经 see styles |
xīn jīng xin1 jing1 hsin ching Shingyō |
the Heart Sutra Hṛdaya or 'Heart' Sutra, idem 般若心經; 般若波羅蜜多心經; styled 神分心經 'divinely distributed', when publicly recited to get rid of evil spirits. |
忿怒 see styles |
fèn nù fen4 nu4 fen nu funnu ふんぬ |
variant of 憤怒|愤怒[fen4 nu4] (n,adj-no,vs) anger; rage; resentment; indignation; exasperation Anger, angry, fierce, over-awing: a term for the 忿王 or 忿怒王 (忿怒明王) the fierce mahārājas as opponents of evil and guardians of Buddhism; one of the two bodhisattva forms, resisting evil, in contrast with the other form, manifesting goodness. There are three forms of this fierceness in the Garbhadhātu group and five in the Diamond group. |
性具 see styles |
xìng jù xing4 ju4 hsing chü seigu / segu せいぐ |
sex toy; sex aid The Tiantai doctrine that the Buddha-nature includes both good and evil; v. 觀音玄義記 2. Cf. 體具; 理具 of similar meaning. |
性善 see styles |
xìng shàn xing4 shan4 hsing shan seizen; shouzen / sezen; shozen せいぜん; しょうぜん |
the theory of Mencius that people are by nature good (しょうぜん is a Buddhist term) intrinsic goodness; (personal name) Shouzen Good by nature (rather than by effort); naturally good; in contrast with 性惡 evil by nature. Cf. 性具. |
性德 see styles |
xìng dé xing4 de2 hsing te shōtoku |
Natural capacity for good (or evil), in contrast with 修性 powers (of goodness) attained by practice. |
性惡 性恶 see styles |
xìn gè xin4 ge4 hsin ko seiaku |
evil by nature |
怨害 see styles |
yuàn hài yuan4 hai4 yüan hai ongai おんがい |
(rare) damages caused by an evil apparition; a ghost's curse to offend |
悪い see styles |
warui わるい nikui にくい |
(adjective) (1) bad; poor; inferior; (2) evil; sinful; (3) unprofitable; unbeneficial; (4) at fault; to blame; in the wrong; (5) sorry; (aux-adj,adj-i) (kana only) difficult to ...; hard to ...; (adjective) (1) hateful; abominable; poor-looking; detestable; (2) amazing; fantastic; admirable; lovely; wonderful |
悪し see styles |
ashi あし |
(adj-shiku) (archaism) bad; evil |
悪事 see styles |
akuji あくじ |
(1) evil deed; wrongdoing; crime; vice; (2) misfortune; calamity |
悪口 see styles |
waruguchi わるぐち warukuchi わるくち akkou / akko あっこう |
(noun/participle) abuse; insult; slander; evil speaking; bad mouth |
悪名 see styles |
akumei; akumyou / akume; akumyo あくめい; あくみょう |
(1) bad reputation; ill repute; bad name; notoriety; (2) (あくみょう only) (archaism) evil deed; wrongdoing; wrongdoer; (personal name) Akumei |
悪因 see styles |
akuin あくいん |
{Buddh} (ant: 善因) root of evil; bad cause |
悪声 see styles |
akusei / akuse あくせい |
bad voice; evil speaking |
悪弊 see styles |
akuhei / akuhe あくへい |
corrupt practice; evil practice; bad custom; abuse; evil ways |
悪念 see styles |
akunen あくねん |
evil thought; malicious motive; spite |
悪意 see styles |
akui あくい |
(noun - becomes adjective with の) (1) ill will; spite; evil intention; malice; (noun - becomes adjective with の) (2) bad meaning; (3) {law} (See 善意・4) mala fides; bad faith; criminal intent to deceive; (4) {law} malice |
悪才 see styles |
akusai あくさい |
genius for evil |
悪業 see styles |
akugou / akugo あくごう |
{Buddh} (ant: 善業) bad karma; sinful deed; evil deed |
悪気 see styles |
warugi わるぎ |
ill will; malice; evil intent |
悪法 see styles |
akuhou / akuho あくほう |
(1) bad law; (2) (archaism) evil ways; evil way of doing things |
悪相 see styles |
akusou / akuso あくそう |
evil countenance |
悪神 see styles |
akujin あくじん |
evil god |
悪縁 see styles |
akuen あくえん |
(noun - becomes adjective with の) evil destiny or connection; unfortunate love |
悪習 see styles |
akushuu / akushu あくしゅう |
bad habit; bad custom; evil practice; vice |
悪舌 see styles |
akuzetsu; akushita あくぜつ; あくした |
evil tongue; gossip |
悪計 see styles |
akkei; akukei(ok) / akke; akuke(ok) あっけい; あくけい(ok) |
plot; trick; evil scheme |
悪道 see styles |
akudou / akudo あくどう |
wrong course; evil course |
悪霊 see styles |
akuryou; akurei / akuryo; akure あくりょう; あくれい |
evil spirit |
悪風 see styles |
akufuu / akufu あくふう |
(1) vice; bad manners; evil customs; (2) storm; raging winds |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 100 results for "evil" in Chinese and/or Japanese.Information about this dictionary:
Apparently, we were the first ones who were crazy enough to think that western people might want a combined Chinese, Japanese, and Buddhist dictionary.
A lot of westerners can't tell the difference between Chinese and Japanese - and there is a reason for that. Chinese characters and even whole words were borrowed by Japan from the Chinese language in the 5th century. Much of the time, if a word or character is used in both languages, it will have the same or a similar meaning. However, this is not always true. Language evolves, and meanings independently change in each language.
Example: The Chinese character 湯 for soup (hot water) has come to mean bath (hot water) in Japanese. They have the same root meaning of "hot water", but a 湯屋 sign on a bathhouse in Japan would lead a Chinese person to think it was a "soup house" or a place to get a bowl of soup. See this: Japanese Bath House
This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's
license.
Chinese Buddhist terms come from Dictionary of Chinese Buddhist Terms by William Edward Soothill and Lewis Hodous. This is commonly referred to as "Soothill's'". It was first published in 1937 (and is now off copyright so we can use it here). Some of these definitions may be misleading, incomplete, or dated, but 95% of it is good information. Every professor who teaches Buddhism or Eastern Religion has a copy of this on their bookshelf. We incorporated these 16,850 entries into our dictionary database ourselves (it was lot of work).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
Just because a word appears here does not mean it is appropriate for a tattoo, your business name, etc. Please consult a professional before doing anything stupid with this data.
We do offer Chinese and Japanese Tattoo Services. We'll also be happy to help you translate something for other purposes.
No warranty as to the correctness, potential vulgarity, or clarity is expressed or implied. We did not write any of these definitions (though we occasionally act as a contributor/editor to the CC-CEDICT project). You are using this dictionary for free, and you get what you pay for.
The following titles are just to help people who are searching for an Asian dictionary to find this page.