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Old Wade-Giles romanization used only in Taiwan.
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Buddhist definition. Note: May not apply to all sects.
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There are 148 total results for your Good and Evil search. I have created 2 pages of results for you. Each page contains 100 results...

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Characters Pronunciation
Romanization
Simple Dictionary Definition


see styles

    ye4
yeh
 waza
    わざ

More info & calligraphy:

Karma
line of business; industry; occupation; job; employment; school studies; enterprise; property; (Buddhism) karma; deed; to engage in; already
deed; act; work; performance; (personal name) Hajime
karman, karma, "action, work, deed"; "moral duty"; "product, result, effect." M.W. The doctrine of the act; deeds and their effects on the character, especially in their relation to succeeding forms of transmigration. The 三業 are thought, word, and deed, each as good, bad, or indifferent. Karma from former lives is 宿業, from present conduct 現業. Karma is moral action that causes future retribution, and either good or evil transmigration. It is also that moral kernel in which each being survives death for further rebirth or metempsychosis. There are categories of 2, 3, 4, 6, and 10; the 六業 are rebirth in the hells, or as animals, hungry ghosts, men, devas, or asuras: v. 六趣.

see styles
suǒ
    suo3
so
 soo; sou / soo; so
    ソー; ソウ

More info & calligraphy:

Soe
to search; to demand; to ask; to exact; large rope; isolated
(counter) {mahj} counter for bamboo tiles; (given name) Saku
Cord; to extort, express; the cord or noose of Guanyin by which she binds the good; the cord of the vajra-king by which he binds the evil; translit. sa.

佛心

see styles
fó xīn
    fo2 xin1
fo hsin
 busshin

More info & calligraphy:

Buddha Heart / Mind of Buddha
Buddha-like heart (full of compassion); spirit of Buddha (awakened to reality and no longer clinging to appearances)
The mind of Buddha, the spiritually enlightened heart. A heart of mercy; a heart abiding in the real, not the seeming; detached from good and evil and other such contrasts.

精進


精进

see styles
jīng jìn
    jing1 jin4
ching chin
 shoujin(p); soujin(ok); shouji(ok); souji(ok) / shojin(p); sojin(ok); shoji(ok); soji(ok)
    しょうじん(P); そうじん(ok); しょうじ(ok); そうじ(ok)
to forge ahead vigorously; to dedicate oneself to progress
(n,vs,vi) (1) concentration; diligence; devotion; (n,vs,vi) (2) {Buddh} (See 六波羅蜜) asceticism; zeal in one's quest for enlightenment; (n,vs,vi) (3) adherence to a vegetarian diet; (surname) Shoujin
vīrya, one of the seven bodhyaṅga; 'vigour,' 'valour, fortitude,' 'virility' (M.W.); 'welldoing' (Keith). The Chinese interpretation may be defined, as pure or unadulterated progress, i.e. 勤 zeal, zealous, courageously progressing in the good and eliminating the evil.; vīrya, zeal, unchecked progress.

正精進


正精进

see styles
zhèng jīng jìn
    zheng4 jing1 jin4
cheng ching chin
 shoushoujin / shoshojin
    しょうしょうじん
{Buddh} (See 八正道) correct effort
samyagvyāyāma, right effort, zeal, or progress, unintermitting perseverance, the sixth of the 八正道; 'right effort, to suppress the rising of evil states, to eradicate those which have arisen, to stimulate good states, and to perfect those which have come into being. ' Keith.

善悪不二

see styles
 zenakufuni
    ぜんあくふに

More info & calligraphy:

Good and Evil
(expression) {Buddh} good and evil are but two faces of the same coin

彰善癉惡


彰善瘅恶

see styles
zhāng shàn dàn è
    zhang1 shan4 dan4 e4
chang shan tan o

More info & calligraphy:

Distinguish Good and Evil
to distinguish good and evil (idiom); to uphold virtue and condemn evil; to praise good and expose vice

see styles
gēn
    gen1
ken
 ne
    ね
root; basis; classifier for long slender objects, e.g. cigarettes, guitar strings; CL:條|条[tiao2]; radical (chemistry)
(1) root (of a plant); (2) root (of a tooth, hair, etc.); center (of a pimple, etc.); (3) root (of all evil, etc.); source; origin; cause; basis; (4) one's true nature; (5) (fishing) reef; (personal name) Nemawari
mūla, a root, basis, origin; but when meaning an organ of sense, indriyam, a 'power', 'faculty of sense, sense, organ of sense'. M.W. A root, or source; that which is capable of producing or growing, as the eye is able to produce knowledge, as faith is able to bring forth good works, as human nature is able to produce good or evil karma. v. 五根 and 二十二根.

see styles

    fu2
fu
 harae
    はらえ
    harai
    はらい
to cleanse; to remove evil; ritual for seeking good fortune and avoiding disaster
purification; exorcism

七曜

see styles
qī yào
    qi1 yao4
ch`i yao
    chi yao
 shichiyou / shichiyo
    しちよう
the seven planets of premodern astronomy (the Sun, the Moon, Mercury, Venus, Mars, Jupiter, and Saturn)
(1) {astron} the seven luminaries (sun, moon, Mercury, Venus, Mars, Jupiter and Saturn); (2) the seven days of the week
The seven brilliant ones — the sun and moon, together with the five planets which are connected with fire, water, wood, metal, and earth. Their essence shines in the sky, but their spirits are over men as judges of their good and evil, and as rulers over good and evil fortune. The following list shows their names in Chinese and Sanskrit:
Sun 日, 太陽; aditya 阿彌底耶
Moon月, 太陰; soma 蘇摩
Mars火星, 勢惑勞; aṅgāraka 盎哦囉迦
Mercury水星, 辰星; budha 部陀
Jupiter木星, 歳星; bṛhaspati 勿哩訶娑跛底
Venus金星, 太白; śukra 戌羯羅
Saturn土星, 鎭星; śanaiścara 賖乃以室折羅.

三因

see styles
sān yīn
    san1 yin1
san yin
 sanin
    さんいん
{Buddh} (See 三因仏性) three causes of Buddha nature; (place-name) Miyori
The six "causes" of the Abhidharma Kośa 倶舍論 as reduced to three in the Satyasiddhi śāstra 成實論, i.e. 生因 producing cause, as good or evil deeds cause good or evil karma; 習因 habit cause, e.g. lust breeding lust; 依因 dependent or hypostatic cause, e.g. the six organs 六根 and their objects 六境 causing the cognitions 六識.

三心

see styles
sān xīn
    san1 xin1
san hsin
 sanshin
    さんしん
(given name) Sanshin
The three minds, or hearts; various groups are given: (1) Three assured ways of reaching the Pure Land, by (a) 至誠心 perfect sincerity; (b) 深 profound resolve for it; (c) 廻向接發願心 resolve on demitting one's merits to others. (2) (a) 根本心 The 8th or ālaya-vijñāna mind, the storehouse, or source of all seeds of good or evil; (b) 依本 the 7th or mano-vijñāna mind, the mediating cause of all taint; (c) 起事心 the ṣaḍāyatana-vijñāna mind, the immediate influence of the six senses. (3) (a) 入心 (b) 住心 (c) 出心 The mind entering into a condition, staying there, departing. (4) A pure, a single, and an undistracted mind. There are other groups.

三想

see styles
sān xiǎng
    san1 xiang3
san hsiang
 sansō
The three evil thoughts are the last, desire, hate, malevolence; the three good thoughts are 怨想 thoughts of (love to) enemies, 親想 the same to family and friends, 中人想 the same to those who are neither enemies nor friends, i.e. to all; v. 智度論 72.

三根

see styles
sān gēn
    san1 gen1
san ken
 mine
    みね
(place-name, surname) Mine
The three (evil) 'roots'— desire, hate, stupidity, idem 三毒. Another group is the three grades of good roots, or abilities 上, 中, 下 superior, medium, and inferior. Another is the three grades of faultlessness 三無漏根.

三業


三业

see styles
sān yè
    san1 ye4
san yeh
 sangou / sango
    さんごう
{Buddh} (See 身口意) three activities (action, speech and thought)
trividha-dvāra. The three conditions, inheritances, or karma, of which there are several groups. (1) Deed, word, thought, 身, 口, 意. (2) (a) Present-1ife happy karma; (6) present-life unhappy karma; (c) 不動 karma of an imperturbable nature. (3) (a) Good; (b) evil; (c) neutral karma. (4) (a) 漏業 Karma of ordinary rebirth; (6) 無漏業 karma of Hīnayāna nirvana; (c) 非漏非無漏 karma of neither, independent of both, Mahāyāna nirvana. (5) (a) Present deeds and their consequences in this life; (b) present deeds and their next life consequences; (c) present deeds and consequences after the next life, There are other groups of three.

三行

see styles
sān xíng
    san1 xing2
san hsing
 miyuki
    みゆき
(g,p) Miyuki
Three lines of action that affect karma, i.e. the ten good deeds that cause happy karma; the ten evil deeds that cause unhappy karma; 不動業 or 無動行 karma arising without activity, e.g. meditation on error and its remedy.

三識


三识

see styles
sān shì
    san1 shi4
san shih
 sanshiki
The three states of mind or consciousness: 眞識 the original unsullied consciousness or Mind, the tathāgatagarbha, the eighth or ālaya 阿賴耶識 ; 現識 mind or consciousness diversified in contact with or producing phenomena, good and evil; 分別識 consciousness discriminating and evolving the objects of the five senses. Also 意識 manas, 心識 ālaya, and 無垢識 amala, v. 識.

下轉


下转

see styles
xià zhuǎn
    xia4 zhuan3
hsia chuan
 geten
The downward turn, in transmigration. Primal ignorance or unenlightenment 無明acting against the primal, true, or Buddha-nature causes transmigration. The opposite is上轉 when the good prevails over the evil. 下轉is sometimes used for 下化 to save those below.

不二

see styles
bù èr
    bu4 er4
pu erh
 funi
    ふに
the only (choice, way etc); undivided (loyalty)
{Buddh} advaitam (non-duality); (surname, female given name) Fuji
advaya. No second, non-duality, the one and undivided, the unity of all things, the one reality、 the universal Buddha-nature. There are numerous combinations, e. g. 善惡不二 good and evil are not a dualism: nor are 有 and 空 the material and immaterial, nor are 迷 and 悟 delusion and awareness— all these are of the one Buddha-nature.

不善

see styles
bù shàn
    bu4 shan4
pu shan
 fuzen
    ふぜん
bad; ill; not good at; not to be pooh-poohed; quite impressive
evil; sin; vice; mischief
Not good; contrary to the right and harmful to present and future life, e. g. 五逆十惡.

二因

see styles
èr yīn
    er4 yin1
erh yin
 niin / nin
    にいん
{Buddh} two causes
Two causes, of which there are various definitions: (1) 生因 The producing cause (of all good things); and 了因 the revealing or illuminating cause i.e. knowledge, or wisdom. (2) 能生因 The 8th 識 q. v.: the cause that is able to produce all sense and perceptions, also all good and evil; and 方便因 the environmental or adaptive cause, which aids the 8th 識, as water or earth does the seed, etc. (3) 習因 or 同類因 Practice or habit as cause e. g. desire causing desire; and 報因 or 果熟因 the rewarding cause, or fruit-ripening cause, e. g. pleasure or pain caused by good or evil deeds. (4) 正因 Correct or direct cause i.e. the Buddha-nature of all beings; and 緣因 the contributory cause, or enlightenment (see 了因 above) which evolves the 正因 or Buddha-nature by good works. (5) 近因 Immediate or direct cause and 遠因 distant or indirect cause or causes.

二果

see styles
èr guǒ
    er4 guo3
erh kuo
 nika
Sakṛdāgāmin; v. 裟 and 斯. The second "fruit" of the four kinds of Hīnayāna arhats, who have only once more to return to mortality. Also the two kinds of fruit or karma: (a) 習氣果 The good or evil characteristics resulting from habit or practice in a former existence; (b) 報果the pain or pleasure resulting (in this life) from the practices of a previous life.

二業


二业

see styles
èr yè
    er4 ye4
erh yeh
 nigyou / nigyo
    にぎょう
(archaism) restaurants and geisha establishments
Two classes of karma. (1) (a) 引業 leads to the 總報, i.e. the award as to the species into which one is to be born, e.g. men, gods, etc.; (6) 滿業 is the 別報 or fulfillment in detail, i.e. the kind or quality of being e.g. clever or stupid, happy or unhappy, etc. (2) (a) 善業 and (b) 惡業 Good and evil karma, resulting in happiness or misery. (3) (a) 助業 Aids to the karma of being reborn in Amitābha's Pure—land e. g. offerings, chantings, etc.; (b) 正業 thought and invocation of Amitābha with undivided mind, as the direct method.

五心

see styles
wǔ xīn
    wu3 xin1
wu hsin
 go shin
The five conditions of mind produced by objective perception: 卒爾心 immediate or instantaneous, the first impression; 尋求心attention, or inquiry; 決定心conclusion, decision; 染淨心the effect, evil or good; 等流心the production therefrom of other causations.

五果

see styles
wǔ guǒ
    wu3 guo3
wu kuo
 goka
    ごか
(1) five fruits (peach, Japanese plum, apricot, jujube, Japanese chestnut); (2) (Buddhist term) five types of effect in cause-and-effect relationships; (3) (Buddhist term) five effects of ignorance and formations on one's current life
The five fruits, or effects; there are various groups, e. g. I. (1) 異熟果 fruit ripening divergently, e. g. pleasure and goodness are in different categories; present organs accord in pain or pleasure with their past good or evil deeds; (2) 等流果 fruit of the same order, e. g. goodness reborn from previous goodness; (3) 土用果 present position and function fruit, the rewards of moral merit in previous lives; (4) 增上果 superior fruit, or position arising from previous earnest endeavor and superior capacity: (5) 離繋果 fruit of freedom from all bonds, nirvana fruit. II. Fruit, or rebirth: (1) 識 conception (viewed psychologically); (2) 名色 formation mental and physical; (3) 六處 the six organs of perception complete; (4) 觸 their birth and contact with the world; (5) 受 consciousness. III. Five orders of fruit, with stones, pips, shells (as nuts), chaff-like (as pine seeds), and with pods.

五蘊


五蕴

see styles
wǔ yùn
    wu3 yun4
wu yün
 goun / gon
    ごうん
the Five Aggregates (from Sanskrit "skandha") (Buddhism)
{Buddh} the five skandhas (matter, sensation, perception, mental formations and consciousness); the five aggregates
The five skandhas, pañca-skandha: also 五陰; 五衆; 五塞犍陀 The five cumulations, substances, or aggregates, i. e. the components of an intelligent being, specially a human being: (1) 色 rūpa, form, matter, the physical form related to the five organs of sense; (2) 受 vedana, reception, sensation, feeling, the functioning of the mind or senses in connection with affairs and things; (3) 想 saṃjñā, conception, or discerning; the functioning of mind in distinguishing; (4) 行 saṃskāra, the functioning of mind in its processes regarding like and dislike, good and evil, etc.; (5) 識 vijñāna, mental faculty in regard to perception and cognition, discriminative of affairs and things. The first is said to be physical, the other four mental qualities; (2), (3), and (4) are associated with mental functioning, and therefore with 心所; (5) is associated with the faculty or nature of the mind 心王 manas. Eitel gives— form, perception, consciousness, action, knowledge. See also Keith's Buddhist Philosophy, 85-91.

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.

凡習


凡习

see styles
fán xí
    fan2 xi2
fan hsi
 bonshū
The practices, good and evil, of commom ,or unconverted men.

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).

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

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.

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.

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.

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.

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.

定異


定异

see styles
dìng yì
    ding4 yi4
ting i
 jōi
distinction of good and evil (causes)

宿因

see styles
sù yīn
    su4 yin1
su yin
 sukuin
Good or evil cause in previous existence.

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).

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

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.

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.

持犯

see styles
chí fàn
    chi2 fan4
ch`ih fan
    chih fan
 jibon
maintaining and transgressing', i. e. keeping the commandments by 止持 ceasing to do wrong and 作持 doing what is right, e. g. worship, the monastic life, etc.; transgression is also of two kinds, i. e. 作犯 positive in doing evil and 止犯 negative in not doing good.

曲直

see styles
qū zhí
    qu1 zhi2
ch`ü chih
    chü chih
 kyokuchoku
    きょくちょく
lit. crooked and straight; fig. right and wrong, good and evil
merits (of a case); right or wrong; (surname) Maganao

果報


果报

see styles
guǒ bào
    guo3 bao4
kuo pao
 kahou / kaho
    かほう
karma; preordained fate (Buddhism)
(noun or adjectival noun) (1) good fortune; luck; happiness; (noun or adjectival noun) (2) {Buddh} (See 業・ごう・1) vipaka (retribution); (female given name) Kaho
異熟 Retribution for good or evil deeds, implying that different conditions in this (or any) life are the variant ripenings, or fruit, of seed sown in previous life or lives.

業力


业力

see styles
yè lì
    ye4 li4
yeh li
 gōriki
The power of karma to produce good and evil fruit.

業報


业报

see styles
yè bào
    ye4 bao4
yeh pao
 gouhou / goho
    ごうほう
karma effects; fate; inevitable retribution
Karma-reward; the retribution of karma, good or evil.

業秤


业秤

see styles
yè chèng
    ye4 cheng4
yeh ch`eng
    yeh cheng
 gō no hakari
The scales of karma, in which good and evil are weighed by the rulers of Hades.

業風


业风

see styles
yè fēng
    ye4 feng1
yeh feng
 gōfu
Karma-wind: (1) the fierce wind of evil karma and the wind from the hells, at the end of the age; (2) karma as wind blowing a person into good or evil rebirth.

死相

see styles
sǐ xiàng
    si3 xiang4
ssu hsiang
 shisou / shiso
    しそう
(1) look of death (in one's face); shadow of death; (2) (See 死に顔) face of a dead person
The appearance of death; signs at death indicating the person's good or evil karma.

殃福

see styles
yāng fú
    yang1 fu2
yang fu
 ōfuku
good and evil fortune

清濁

see styles
 seidaku / sedaku
    せいだく
(1) good and evil; purity and impurity; (2) voiced and unvoiced consonants

無表


无表

see styles
wú biǎo
    wu2 biao3
wu piao
 muhyō
avijñapti. Unconscious, latent, not expressed, subjective, e.g. 'the taking of a religious vow impresses on a man's character a peculiar bent,' Keith. This is internal and not visible to others. It has a 'quasi-material' basis styled 無表色 or 無作色 which has power to resist evil. It is the Sarvāstivādin view, though certain other schools repudiated the material basis and defined it as mental. This invisible power may be both for good and evil, and may perhaps be compared to 'animal magnetism' or hypnotic powers. It means occult: power whether for higher spiritual ends or for base purposes.

現報


现报

see styles
xiàn bào
    xian4 bao4
hsien pao
 genpō
Present-life recompense for good or evil done in the present life.

留難


留难

see styles
liú nàn
    liu2 nan4
liu nan
 runan
to make something difficult; to create obstacles
The difficulty of one's good deeds being hindered by evil spirits.

白黑

see styles
bái hēi
    bai2 hei1
pai hei
 byakukoku
white and dark, e. g. 白黑業 good and evil deeds, or karma.

白黒

see styles
 shirokuro
    しろくろ
(noun - becomes adjective with の) (1) black and white; monochrome; (2) good and evil; right and wrong; guilt and innocence

禍福


祸福

see styles
huò fú
    huo4 fu2
huo fu
 kafuku
    かふく
disaster and happiness
fortune and misfortune; prosperity and adversity; good and evil; weal and woe
misfortune and fortune

總持


总持

see styles
zǒng chí
    zong3 chi2
tsung ch`ih
    tsung chih
 sōji
dhāraṇī, cf. 陀, entire control, a tr. of the Sanskrit word, and associated with the Yogācārya school; absolute control over good and evil passions and influences.

習滅


习灭

see styles
xí miè
    xi2 mie4
hsi mieh
 shūmetsu
To practise (the good) and destroy (the evil).

莊嚴


庄严

see styles
zhuāng yán
    zhuang1 yan2
chuang yen
 shōgon
solemn; dignified; stately
alaṃkāraka. Adorn, adornment, glory, honour, ornament, ornate; e.g. the adornments of morality, meditation, wisdom, and the control of good and evil forces. In Amitābha's paradise twenty-nine forms of adornment are described, v. 淨土論.

華報


华报

see styles
huā bào
    hua1 bao4
hua pao
 kehō
Flower recompense, i.e. flowers to him who cultivates them, and fruit corresponding to the seed sown, i.e. retribution for good or evil living.

萬字


万字

see styles
wàn zì
    wan4 zi4
wan tzu
 manji
    まんじ
(surname) Manji
The sauvastika 卍, also styled śrīvatsa-lakṣana, the mark on the breast of Viṣṇu, 'a particular curl of hair on the breast'; the lightning; a sun symbol; a sign of all power over evil and all favour to the good; a sign shown on the Buddha' s breast. One of the marks on a Buddha' s feet.

誡勸


诫劝

see styles
jiè quàn
    jie4 quan4
chieh ch`üan
    chieh chüan
 kaikan
Prohibitions from evil and exhortations to good. See 戒.

護摩


护摩

see styles
hù mó
    hu4 mo2
hu mo
 goma
    ごま
{Buddh} homa; Buddhist rite of burning wooden sticks to ask a deity for blessings
homa, also 護磨; 呼麽 described as originally a burnt offering to Heaven; the esoterics adopted the idea of worshipping with fire, symbolizing wisdom as fire burning up the faggots of passion and illusion; and therewith preparing nirvāṇa as food, etc.; cf. 大日經; four kinds of braziers are used, round, semi-circular, square, and octagonal; four, five, or six purposes are recorded i.e. śāntika, to end calamities; pauṣṭika (or puṣṭikarman) for prosperity; vaśīkaraṇa, 'dominating,' intp. as calling down the good by means of enchantments; abhicaraka, exorcising the evil; a fifth is to obtain the loving protection of the Buddhas and bodhisattvas; a sixth divides puṣṭikarman into two parts, the second part being length of life; each of these six has its controlling Buddha and bodhisattvas, and different forms and accessories of worship.

身田

see styles
shēn tián
    shen1 tian2
shen t`ien
    shen tien
 shinden
The body regarded as a field which produces good and evil fruit in future existence.

魔王

see styles
mó wáng
    mo2 wang2
mo wang
 maou / mao
    まおう
devil king; evil person
(1) Satan; the Devil; the Prince of Darkness; (2) {Buddh} (See 天魔) king of the demons who try to prevent people from doing good; (female given name) Maou
The king of māras, the lord of the sixth heaven of the desire-realm.

麤言

see styles
cū yán
    cu1 yan2
ts`u yen
    tsu yen
麁言 Coarse, crude, rough, immature words or talk; evil words. Rough, outline, preliminary words, e. g. Hīnayāna in contrast with Mahāyāna. The rough-and-ready, or cruder ' words and method of 誡 prohibitions from evil, in contrast with the more refined method of 勸 exhortation to good.

黑白

see styles
hēi bái
    hei1 bai2
hei pai
 kokubyaku
black and white; right and wrong; monochrome
Black and white, evil and good; also the two halves of the month, the waning and waxing moon.

三眞如

see styles
sān zhēn rú
    san1 zhen1 ru2
san chen ju
 san shinnyo
Three aspects of the bhūtatathatā, implying that it is above the limitations of form, creation, or a soul. (1) (a) 無相眞如 without form; (b) 無生眞如 without creation; (c) 無性眞如 without anything that can be called a nature for comparison; e.g. chaos, or primal matter. (2) (a) 善法眞如 The bhūtatathatā as good; (b) 不善法眞如 as evil; (c) 無記法眞如 as neutral, or neither good nor evil.

三等流

see styles
sān děng liú
    san1 deng3 liu2
san teng liu
 santōru
Three equal or universal currents or consequences, i.e. 眞等流 the certain consequences that follow on a good, evil, or neutral kind of nature, respectively; 假等流 the temporal or particular fate derived from a previous life's ill deeds, e.g. shortened life from taking life; 分位等流 each organ as reincarnated according to its previous deeds, hence the blind.

不律儀


不律仪

see styles
bù lǜ yí
    bu4 lv4 yi2
pu lü i
 furitsu gi
Practices not in accord with the rule: immoral or subverted rules, i. e. to do evil, or prevent good; heretical rules and practices.

二元論


二元论

see styles
èr yuán lùn
    er4 yuan2 lun4
erh yüan lun
 nigenron
    にげんろん
dualism, belief that the universe is made of two different substance (e.g. mind and matter or good and evil)
dualism

二無記


二无记

see styles
èr wú jì
    er4 wu2 ji4
erh wu chi
 ni muki
The two neutrals, or indeterminates which cannot be noted as good or evil.

二種子


二种子

see styles
èr zhǒng zǐ
    er4 zhong3 zi3
erh chung tzu
 ni shūji
Two kinds of seed: (1) (a) 本有種子 the seed or latent undivided (moral) force immanent in the highest of the eight 識, i.e. the ālaya-vijñāna; (b) 新薰種子the newly influenced, or active seed when acted upon by the seven other 識, thus becoming productive. (2) (a) 名言種子 The so-called seed which causes moral action similar to 本有種子, e.g. good or evil seed producing good or evil deeds; (b) 業種子 karma seed, the sixth 識 acting with the eighth.

倶生神

see styles
jù shēng shén
    ju4 sheng1 shen2
chü sheng shen
 gushōjin
The spirit, born at the same time as the individual, which records his deeds and reports to Yama. Another version is the two spirits who record one's good and evil. Another says it is the ālaya-vijñāna.

善と悪

see styles
 zentoaku
    ぜんとあく
(expression) good and evil

四惡趣


四恶趣

see styles
sì è qù
    si4 e4 qu4
ssu o ch`ü
    ssu o chü
 shi akushu
(or 四惡道) The four apāya, or evil destinies: the hells, as hungry ghosts, animals, or asuras. The asuras are sometimes evil, sometimes good, hence the term 三惡道 'three evil destinies' excepts the asuras.

四正勤

see styles
sì zhèng qín
    si4 zheng4 qin2
ssu cheng ch`in
    ssu cheng chin
 shi shōgon
saṃyakprahāṇa, v. 三十七道品; the four right efforts一to put an end to existing evil; prevent evil arising; bring good into existence; develop existing good; 四正斷; 四意斷 are similar but the third point is the conservation of the good.

大地法

see styles
dà dì fǎ
    da4 di4 fa3
ta ti fa
 daiji hō
Ten bodhisattva bhūmi, or stages above that of 見道 in the 倶舍論 4, and the mental conditions connected with them. 大地 is also defined as good and evil, the association of mind with them being by the ten methods of 受, 想, 思, 觸, 欲, 慧, 念, 作意, 勝解, 三摩地.

忉利天

see styles
dāo lì tiān
    dao1 li4 tian1
tao li t`ien
    tao li tien
 Tōri Ten
trāyastriṃśas, 怛唎耶怛唎奢; 多羅夜登陵舍; the heavens of the thirty-three devas, 三十三天, the second of the desire-heavens, the heaven of Indra; it is the Svarga of Hindu mythology, situated on Meru with thirty-two deva-cities, eight on each side; a central city is 善見城 Sudarśana, or Amarāvatī, where Indra, with 1, 000 heads and eyes and four arms, lives in his palace called 禪延; 毘闍延 (or 毘禪延) ? Vaijayanta, and 'revels in numberless sensual pleasures together with his wife' Śacī and with 119, 000 concubines. 'There he receives the monthly reports of the' four Mahārājas as to the good and evil in the world. 'The whole myth may have an astronomical' or meteorological background, e. g. the number thirty-three indicating the 'eight Vasus, eleven Rudras, twelve Ādityas, and two Aśvins of Vedic mythology. ' Eitel. Cf. 因陀羅.

等流果

see styles
děng liú guǒ
    deng3 liu2 guo3
teng liu kuo
 tōru ka
Like effects arise like causes, e.g. good from good, evil from evil; present condition in life from conduct in previous existence; hearing from sound, etc.

蘇波訶


苏波诃

see styles
sū bō hē
    su1 bo1 he1
su po ho
 sohaka
svāhā, Hail! A kind of Amen; a mystic word indicating completion, good luck, nirvana, may evil disappear and good be increased; in India it also indicates an oblation especially a burnt offering; the oblation as a female deity. Also 蘇和訶; 蘇婆訶; 蘇呵, also with 沙, 娑, 莎, 薩, 率, ? as initial syllable.

阿陀那

see styles
ā tuó nà
    a1 tuo2 na4
a t`o na
    a to na
 adana
ādāna, intp. by 執持 holding on to, maintaining; holding together the karma, good or evil, maintaining the sentient organism, or the germ in the seed or plant. It is another name for the ālaya-vijñāna, and is known as the 阿陀那識 ādānavijñāna.

陀羅尼


陀罗尼

see styles
tuó luó ní
    tuo2 luo2 ni2
t`o lo ni
    to lo ni
 darani
    だらに
incantation (Sanskrit: dharani); religious chant (promoting virtue and obstructing evil)
dharani; spell; litany; Sanskrit multi-syllabic chant
(or 陀羅那); 陀鄰尼 dhāraṇī. Able to lay hold of the good so that it cannot be lost, and likewise of the evil so that it cannot arise. Magical formulas, or mystic forms of prayer, or spells of Tantric order, often in Sanskrit, found in China as early as the third century A.D.; they form a potion of the dhāraṇīpiṭaka; made popular chiefly through the Yogācārya 瑜伽 or 密教esoteric school. Four divisions are given, i.e. 法陀羅尼, 義陀羅尼, 咒陀羅尼 and 忍陀羅尼; the 咒, i.e. mantra or spell, is emphasized by the 眞言 Shingon sect. There are numerous treatises, e.g. 陀羅尼集經; 瑜伽師地論, attributed to Asaṅga, founder of the Buddhist Yoga school.

黑白業

see styles
hēi bái yè
    hei1 bai2 ye4
hei pai yeh
evil karma and good karma

三性分別


三性分别

see styles
sān xìng fēn bié
    san1 xing4 fen1 bie2
san hsing fen pieh
 sanshō funbetsu
The differentiation of the three conditions of good, evil, and neutral.

Entries with 2nd row of characters: The 2nd row is Simplified Chinese.

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This page contains 100 results for "Good and 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.

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