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...
<12| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
三覆八校 三复八校 see styles |
sān fù bā xiào san1 fu4 ba1 xiao4 san fu pa hsiao sanfuku hakkyō |
The three reports 三覆 and eight investigations 八校. Two angels, 同生 and 同名, observe each individual, the first a female at his right shoulder noting the evil deeds; the second, a male, at his left shoulder noting the good deeds; both report on high and in hades six times a month. Thus in each month there are 六齋 and in each year 三覆 and 八校. |
不定地法 see styles |
bù dìng dì fǎ bu4 ding4 di4 fa3 pu ting ti fa fujōchi hō |
One of the six mental conditions, that of undetermined character, open to any influence good or evil. |
五道六道 see styles |
wǔ dào liù dào wu3 dao4 liu4 dao4 wu tao liu tao godō rokudō |
There is difference of statement whether there are five or six gati, i. e. ways or destinies; if six, then there is added the asura, a being having functions both good and evil, both deva and demon. |
五部尊法 see styles |
wǔ bù zūn fǎ wu3 bu4 zun1 fa3 wu pu tsun fa gobu sonbō |
五種壇法 (or 五部護摩 or 五部悉地). Ceremonials of the esoteric cult for ridding from calamity; for prosperity; subduing evil (spirits); seeking the love of Buddhas; calling the good to aid; cf. 五種修法. |
以德報怨 以德报怨 see styles |
yǐ dé bào yuàn yi3 de2 bao4 yuan4 i te pao yüan |
to return good for evil (idiom); to requite evil with good |
勧善懲悪 see styles |
kanzenchouaku / kanzenchoaku かんぜんちょうあく |
(yoji) rewarding good and punishing evil; poetic justice |
勸善徵惡 劝善征恶 see styles |
quàn shàn zhēng è quan4 shan4 zheng1 e4 ch`üan shan cheng o chüan shan cheng o kan zen chō aku |
encouraging the good and punishing evil |
十二因緣 十二因缘 see styles |
shí èr yīn yuán shi2 er4 yin1 yuan2 shih erh yin yüan jūni innen |
Dvādaśaṅga pratītyasamutpāda; the twelve nidānas; v. 尼 and 因; also 十二緣起; 因緣有支; 因緣率連; 因緣棘園; 因緣輪; 因緣重城; 因緣觀; 支佛觀. They are the twelve links in the chain of existence: (1) 無明avidyā, ignorance, or unenlightenment; (2) 行 saṃskāra, action, activity, conception, "dispositions," Keith; (3) 識 vijñāna, consciousness; (4) 名色 nāmarūpa, name and form; (5) 六入 ṣaḍāyatana, the six sense organs, i.e. eye, ear, nose, tongue, body, and mind; (6) 觸 sparśa, contact, touch; (7) 受 vedanā, sensation, feeling; (8) 愛 tṛṣṇā, thirst, desire, craving; (9) 取 upādāna, laying hold of, grasping; (10) 有 bhava, being, existing; (11) 生 jāti, birth; (12) 老死 jarāmaraṇa, old age, death. The "classical formula" reads "By reason of ignorance dispositions; by reason of dispositions consciousness", etc. A further application of the twelve nidānas is made in regard to their causaton of rebirth: (1) ignorance, as inherited passion from the beginningless past ; (2) karma, good and evil, of past lives; (3) conception as a form of perception; (4) nāmarūpa, or body and mind evolving (in the womb); (5) the six organs on the verge of birth; (6) childhood whose intelligence is limited to sparśa, contact or touch; (7) receptivity or budding intelligence and discrimination from 6 or 7 years; (8) thirst, desire, or love, age of puberty; (9) the urge of sensuous existence; (10) forming the substance, bhava, of future karma; (11) the completed karma ready for rebirth; (12) old age and death. The two first are associated with the previous life, the other ten with the present. The theory is equally applicable to all realms of reincarnation. The twelve links are also represented in a chart, at the centre of which are the serpent (anger), boar (ignorance, or stupidity), and dove (lust) representing the fundamental sins. Each catches the other by the tail, typifying the train of sins producing the wheel of life. In another circle the twelve links are represented as follows: (1) ignorance, a blind woman; (2) action, a potter at work, or man gathering fruit; (3) consciousness, a restless monkey; (4) name and form, a boat; (5) sense organs, a house; (6) contact, a man and woman sitting together; (7) sensation, a man pierced by an arrow; (8) desire, a man drinking wine; (9) craving, a couple in union; (10) existence through childbirth; (11) birth, a man carrying a corpse; (12) disease, old age, death, an old woman leaning on a stick. v. 十二因緣論 Pratītya-samutpāda śāstra. |
十六善神 see styles |
shí liù shàn shén shi2 liu4 shan4 shen2 shih liu shan shen jūrokuzenshin |
Two lists are given, one of sixteen 大將 mahārājas; another of sixteen 善神 good spirits or gods; all of them are guardians of the good and enemies of evil. |
十善正法 see styles |
shí shàn zhèng fǎ shi2 shan4 zheng4 fa3 shih shan cheng fa jūzen shōbō |
(十善) The ten good characteristics, or virtues, defined as the non-committal of the 十惡 ten evils, q. v. Tiantai has two groups, one of ceasing 止 to do evil, the other of learning to do well 行. |
善惡之業 善恶之业 see styles |
shàn è zhī yè shan4 e4 zhi1 ye4 shan o chih yeh zen aku no gyō |
good and evil karma |
善惡報應 善恶报应 see styles |
shàn è bào yìng shan4 e4 bao4 ying4 shan o pao ying zen'aku hōō |
recompense for good or evil activity |
善惡業報 善恶业报 see styles |
shàn è yè bào shan4 e4 ye4 bao4 shan o yeh pao zenaku gōppō |
retribution of good and evil karma |
寸善尺魔 see styles |
sunzenshakuma すんぜんしゃくま |
(expression) (yoji) in evil, there is odds; there is more evil than good in this world; one good thing tends to cause many bad things to happen |
廢惡修善 废恶修善 see styles |
fèi è xiū shàn fei4 e4 xiu1 shan4 fei o hsiu shan haiaku shuzen |
To cast aside evil and perform the good. |
形影一如 see styles |
keieiichinyo / keechinyo けいえいいちにょ |
(yoji) being inseparable as a form and its shadow; a person's deed mirrors the good or evil of his mind; husband and wife being never apart |
扶正壓邪 扶正压邪 see styles |
fú zhèng yā xié fu2 zheng4 ya1 xie2 fu cheng ya hsieh |
to uphold good and suppress evil (idiom) |
折伏攝受 折伏摄受 see styles |
zhé fú shè shòu zhe2 fu2 she4 shou4 che fu she shou shaku bukushōju |
To subdue the evil and receive the good; cf. 抑. |
揚清激濁 扬清激浊 see styles |
yáng qīng jī zhuó yang2 qing1 ji1 zhuo2 yang ch`ing chi cho yang ching chi cho |
lit. drain away filth and bring in fresh water (idiom); fig. dispel evil and usher in good; eliminate vice and exalt virtue |
摩訶袒特 摩诃袒特 see styles |
mó hē tǎn tè mo2 he1 tan3 te4 mo ho t`an t`e mo ho tan te makatantoku |
Mahātantra (dhāraṇī), great spell power for overcoming the evil and cleaving to the good. |
有漏善法 see styles |
yǒu lòu shàn fǎ you3 lou4 shan4 fa3 yu lou shan fa uro zenpō |
(or有漏惡法) Good (or evil) done in a mortal body is rewarded accordingly in the character of another mortal body. |
止惡生善 止恶生善 see styles |
zhǐ è shēng shàn zhi3 e4 sheng1 shan4 chih o sheng shan shiaku shōzen |
to prevent evil and generate good |
毒天二鼓 see styles |
dú tiān èr gǔ du2 tian1 er4 gu3 tu t`ien erh ku tu tien erh ku dokuten niko |
The two kinds of drum: poison-drum, harsh or stern words for repressing evil, and devadrum, gentle words for producing good; also, misleading contrasted with correct teaching. The毒鼓 is likened also to the Buddha-nature which can slay all evil. |
清濁併呑 see styles |
seidakuheidon / sedakuhedon せいだくへいどん |
(yoji) being so broad-minded as to accept all sorts of things, both good and evil; being broad-minded enough to be tolerant of people of all shades |
激濁揚清 激浊扬清 see styles |
jī zhuó yáng qīng ji1 zhuo2 yang2 qing1 chi cho yang ch`ing chi cho yang ching |
lit. drain away filth and bring in fresh water (idiom); fig. dispel evil and usher in good; eliminate vice and exalt virtue |
煩惱業苦 烦恼业苦 see styles |
fán nǎo yè kǔ fan2 nao3 ye4 ku3 fan nao yeh k`u fan nao yeh ku bonnō gokku |
The suffering arising out of the working of the passions, which produce good or evil karma, which in turn results in a happy or suffering lot in one of the three realms, and again from the lot of suffering (or mortality) arises the karma of the passions; also known as 惑業苦, 三輪, and 三道. |
良からぬ see styles |
yokaranu よからぬ |
(can act as adjective) (kana only) bad; wrong; evil; no good; wicked; reprehensible |
諸惡無作 诸恶无作 see styles |
zhū è wú zuò zhu1 e4 wu2 zuo4 chu o wu tso shoaku musa |
To do no evil, to do only good, to purify the will, is the doctrine of all Buddhas,' i.e. 諸惡無作, 諸善奉行, 自淨其意, 是諸佛教. These four sentences are said to include all the Buddha-teaching: cf. 阿含經 1. |
違恩負義 违恩负义 see styles |
wéi ēn fù yì wei2 en1 fu4 yi4 wei en fu i |
to disobey one's benefactor; to violate debts of gratitude; to repay good with evil |
邪不敵正 邪不敌正 see styles |
xié bù dí zhèng xie2 bu4 di2 zheng4 hsieh pu ti cheng |
good will always triumph over evil (idiom) |
阿賴耶識 阿赖耶识 see styles |
ā lài yé shì a1 lai4 ye2 shi4 a lai yeh shih araya shiki |
ālaya-vijñāna. 'The receptacle intellect or consciousness;' 'the orginating or receptacle intelligence;' 'basic consciousness' (Keith). It is the store or totality of consciousness, both absolute and relative, impersonal in the whole, temporally personal or individual in its separated parts, always reproductive. It is described as 有情根本之心識 the fundamental mind-consciousness of conscious beings, which lays hold of all the experiences of the individual life: and which as storehouse holds the germs 種子 of all affairs; it is at the root of all experience, of the skandhas, and of all things on which sentient beings depend for existence. Mind is another term for it, as it both stores and gives rise to all seeds of phenomena and knowledge. It is called 本識 original mind, because it is the root of all things; 無沒識 inexhaustible mind, because none of its seeds (or products) is lost; 現識 manifested mind, because all things are revealed in or by it; 種子識 seeds mind, because from it spring all individualities, or particulars; 所知依識 because it is the basis of all knowledge; 異熟識 because it produces the rounds of morality, good and evil karma, etc.; 執持識 or 阿陀那 q.v., that which holds together, or is the seed of another rebirh, or phenomena, the causal nexus; 第一識 the prime or supreme mind or consciousness; 宅識 abode (of) consciousness; 無垢識 unsullied consciousness when considered in the absolute, i.e. the Tathāgata; and 第八識, as the last of the eight vijñānas. There has been much discussion as to the meaning and implications of the ālaya-vijñāna. It may also be termed the unconscious, or unconscious absolute, out of whose ignorance or unconsciousness rises all consciousness. |
善悪二元論 see styles |
zenakunigenron ぜんあくにげんろん |
good and evil dualism; Manicheanism |
非黑非白業 非黑非白业 see styles |
fēi hēi fēi bái yè fei1 hei1 fei1 bai2 ye4 fei hei fei pai yeh |
Neither black nor white karma, karma which does not affect metempsychosis either for evil or good; negative or indifferent karma. |
不思善不思惡 不思善不思恶 see styles |
bù sī shàn bù sī è bu4 si1 shan4 bu4 si1 e4 pu ssu shan pu ssu o fushizen fushiaku |
not thinking of good, not thinking of evil |
八億四千萬念 八亿四千万念 see styles |
bā yì sì qiān wàn niàn ba1 yi4 si4 qian1 wan4 nian4 pa i ssu ch`ien wan nien pa i ssu chien wan nien hachiokushisenman nen |
The myriads of "thoughts", or moments in a single day and night, each with its consequences of good and evil; probably 8,400,000,000 is meant. |
地獄は壁一重 see styles |
jigokuhakabehitoe じごくはかべひとえ |
(expression) (proverb) the line between good and evil is no wider than a razor's edge |
恩を仇で返す see styles |
onoadadekaesu おんをあだでかえす |
(exp,v5s) to return evil for good |
見る目嗅ぐ鼻 see styles |
mirumekaguhana みるめかぐはな |
(expression) (1) (See 閻魔) Yama's pole with a human head on the top (able to discern good and evil of the dead); (expression) (2) (being a) fuss-pot; complaining about things in the public eye |
隨順平等善根 随顺平等善根 see styles |
suí shùn píng děng shàn gēn sui2 shun4 ping2 deng3 shan4 gen1 sui shun p`ing teng shan ken sui shun ping teng shan ken zuijun byōdō zenkon |
stage of practicing the virtues of the middle path of noncontamination, and seeing that good and evil are not two |
占察善惡業報經 占察善恶业报经 see styles |
zhàn chá shà ne yè bào jīng zhan4 cha2 sha4 ne4 ye4 bao4 jing1 chan ch`a sha ne yeh pao ching chan cha sha ne yeh pao ching Sensatsu zen'aku gyōhōkyō |
Sūtra on the Divination of the Effect of Good and Evil Actions |
恩をあだで返す see styles |
onoadadekaesu おんをあだでかえす |
(exp,v5s) to return evil for good |
諸惡莫作衆善奉行 诸恶莫作众善奉行 see styles |
zhū è mò zuò zhòng shàn fèng xíng zhu1 e4 mo4 zuo4 zhong4 shan4 feng4 xing2 chu o mo tso chung shan feng hsing shoaku makusa shuzen bugyō |
not doing evil, doing all good things |
隨順等觀一切衆生 随顺等观一切众生 see styles |
suí shùn děng guān yī qiè zhòng shēng sui2 shun4 deng3 guan1 yi1 qie4 zhong4 sheng1 sui shun teng kuan i ch`ieh chung sheng sui shun teng kuan i chieh chung sheng zuijun dōkan issai shūjō |
stage where one sees that the good and evil actions of all sentient beings are not different |
從善如登，從惡如崩 从善如登，从恶如崩 see styles |
cóng shàn rú dēng , cóng è rú bēng cong2 shan4 ru2 deng1 , cong2 e4 ru2 beng1 ts`ung shan ju teng , ts`ung o ju peng tsung shan ju teng , tsung o ju peng |
doing good is like a hard climb, doing evil is like an easy fall (idiom) |
好事不出門，惡事傳千里 好事不出门，恶事传千里 see styles |
hǎo shì bù chū mén , è shì chuán qiān lǐ hao3 shi4 bu4 chu1 men2 , e4 shi4 chuan2 qian1 li3 hao shih pu ch`u men , o shih ch`uan ch`ien li hao shih pu chu men , o shih chuan chien li |
lit. good deeds do not go beyond the door, evil deeds spread a thousand miles; a good deed goes unnoticed, but scandal spreads fast (idiom) |
良きにつけ悪しきにつけ see styles |
yokinitsukeashikinitsuke よきにつけあしきにつけ |
(expression) for better or worse; for good or for evil |
Variations: |
onoadadekaesu おんをあだでかえす |
(exp,v5s) (idiom) to return evil for good; to return a favour with spite (favor) |
善有善報，惡有惡報，若然不報時晨未到 善有善报，恶有恶报，若然不报时晨未到 see styles |
shàn yǒu shàn bào , è yǒu è bào , ruò rán bù bào shí chén wèi dào shan4 you3 shan4 bao4 , e4 you3 e4 bao4 , ruo4 ran2 bu4 bao4 shi2 chen2 wei4 dao4 shan yu shan pao , o yu o pao , jo jan pu pao shih ch`en wei tao shan yu shan pao , o yu o pao , jo jan pu pao shih chen wei tao |
Good has its reward and evil has its recompense. The payback is just a matter of time |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 48 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
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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).
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