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The name Cause and Effect in Chinese / Japanese...

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Personalize your custom “Cause and Effect” project by clicking the button next to your favorite “Cause and Effect” title below...

Everything Happens for a Reason

 wàn shì jiē yīn guǒ
Everything Happens for a Reason Scroll

萬事皆因果 means “Everything happens for a reason” in Chinese.

The first two characters mean “all things” or “everything.”

The middle character kind of means “in all cases.”

The last two characters create a complex word that can be defined in many ways, such as “karma,” “cause and effect,” “fate,” and “every cause has its effect, as every effect arises from a cause.”

Keep in mind that Chinese grammar is a bit different than English, so trust me that this makes a natural-sounding proverb in Chinese.

Evil Cause, Evil Result

Meaning: You reap what you sow

 akuin akka
Evil Cause, Evil Result Scroll

悪因悪果 is a Japanese proverb that means “Evil cause, evil effect” or “Bad causes bring bad results.”

The English equivalent is probably, “Sow evil and reap evil” or more commonly, “You reap what you sow.”

Note: 悪因悪果 is also considered to be a Buddhist phrase encompassing the idea of karmic retribution.

Fate / Opportunity / Chance

The Buddhist idea of Fate

 yīn yuán
 in nen
Fate / Opportunity / Chance Scroll

因緣 is the Buddhist concept of a chance meeting or an opportunity that presents itself by fate.

Sometimes this is used to describe a cosmic chain of events or cause and effect.

It also is used to describe predestined relationships between people - and sometimes married couples (although if you want one about marriage, try this: Fate / Destiny of Lovers.

因緣 can also be translated as origin, karma, destiny, affinity, connection, and relation. This all depends on context - seen alone on a wall scroll, this will be read with a “fate/chance” meaning by a Chinese person or a Korean person who can read Hanja.

The more complex definition of this word would be, “Direct causes and indirect conditions, which underlie the actions of all things.”

This concept is known as nidana in the original Sanskrit. Also sometimes presented as hetupratyaya (or “hetu and prataya”), which I believe is Pali.


Note: Japanese will tend to use this version of the second Kanji: 縁
If you order this from the Japanese master calligrapher, expect that you’ll get this version. However, this word often carries a negative connotation in Japanese (bad things happen), as it is used that way in a certain Japanese idiom. Therefore, this may not be the best choice if Japanese is your target language.


See Also:  Buddhism | Opportunity

Karma - Cause and Effect

 yīn guǒ
 inga
Karma - Cause and Effect Scroll

因果 is a label that is used inside and outside of the Buddhist faith to speak of Karma.

Along with the meaning of Karma, this word can be translated as “retribution” or “chain of cause and effect.”


See Also:  Buddhism

 rú lái
 nyorai
Tathagata Scroll

如來 is the name Tathāgata (Buddha's name for himself) in Chinese and Japanese.

This has many layers of meaning: Gone to the absolute, perfected one, he who comes as do all other Buddhas, he who took the absolute way of cause and effect, etc.




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Not the results for cause and effect that you were looking for?

Below are some entries from our dictionary that may match your cause and effect search...

Characters

If shown, 2nd row is Simp. Chinese

Pronunciation
Romanization
Simple Dictionary Definition

因果

see styles
yīn guǒ
    yin1 guo3
yin kuo
 inga
    いんが

More info & calligraphy:

Karma - Cause and Effect
karma; cause and effect
(1) cause and effect; causality; (2) {Buddh} karma; fate; (adjectival noun) (3) unfortunate; unlucky; ill-fated
Cause and effect; every cause has its effect, as every effect arises from a cause.

因緣


因缘

see styles
yīn yuán
    yin1 yuan2
yin yüan
 innen

More info & calligraphy:

Fate / Opportunity / Chance
chance; opportunity; predestined relationship; (Buddhist) principal and secondary causes; chain of cause and effect
hetupratyaya. Cause; causes; 因 hetu, is primary cause, 緣 pratyaya, secondary cause, or causes, e. g. a seed is 因, rain, dew, farmer, etc., are 緣. The 十二因緣 twelve nidānas or links are 'the concatenation of cause and effect in the whole range of existence'.

如來


如来

see styles
rú lái
    ru2 lai2
ju lai
 nyorai
    にょらい

More info & calligraphy:

Tathagata
tathagata (Buddha's name for himself, having many layers of meaning - Sanskrit: thus gone, having been Brahman, gone to the absolute etc)
(out-dated kanji) Tathagata; perfected one (suffix of high-ranking Buddhist deities)
tathāgata, 多陀阿伽陀 q. v.; 怛他揭多 defined as he who comes as do all other Buddhas; or as he who took the 眞如 zhenru or absolute way of cause and effect, and attained to perfect wisdom; or as the absolute come; one of the highest titles of a Buddha. It is the Buddha in his nirmāṇakāya, i. e. his 'transformation' or corporeal manifestation descended on earth. The two kinds of Tathāgata are (1) 在纏 the Tathāgata in bonds, i. e. limited and subject to the delusions and sufferings of life, and (2) 出纏 unlimited and free from them. There are numerous sutras and śāstras bearing this title of 如來 rulai.

自然

see styles
zì rán
    zi4 ran2
tzu jan
 jinen
    じねん

More info & calligraphy:

Nature
nature; natural; naturally
(n,adv) occurring naturally (without human influence); (female given name) Minori
svayaṃbhū, also 自爾; 法爾 self-existing, the self-existent; Brahmā, Viṣṇu, and others; in Chinese it is 'self-so', so of itself, natural, of course, spontaneous. It also means uncaused existence, certain sects of heretics 自然外道 denying Buddhist cause and effect and holding that things happen spontaneously.

see styles
yīn
    yin1
yin
 in
    いん
cause; reason; because
(1) cause; factor; (2) {Buddh} (See 縁・えん・5) hetu (direct cause, esp. as opposed to indirect conditions); (3) (See 因明) the basis of one's argument (in hetuvidya); (personal name) Yukari
hetu: a cause: because: a reason: to follow, it follows, that which produces a 果 result or effect. 因 is a primary cause in comparison with 緣 pratyaya which is an environmental or secondary cause. In the 十因十果 ten causes and ten effects, adultery results in the iron bed, the copper pillar, and the eight hot hells; covetousness in the cold hells; and so on, as shown in the 楞嚴經. Translit. in, yin. Cf. 印.

see styles
yǒu
    you3
yu
 yuu / yu
    ゆう
to have; there is; (bound form) having; with; -ful; -ed; -al (as in 有意[you3 yi4] intentional)
(1) existence; (n,n-pref) (2) possession; having; (3) (abbreviation) (in company names; written as (有)) (See 有限会社) limited company; (personal name) Yumi
bhāva: that which exists, the existing, existence; to have, possess, be. It is defined as (1) the opposite of 無 wu and 空 kong the non-existent; (2) one of the twelve nidānas, existence; the condition which, considered as cause, produces effect; (3) effect, the consequence of cause; (4) anything that can be relied upon in the visible or invisible realm. It means any state which lies between birth and death, or beginning and end. There are numerous categories— 3, 4, 7, 9, 18, 25, and 29. The 三有 are the 三界 trailokya, i. e. 欲, 色 and 無色界 the realms of desire, of form, and of non-form, all of them realms of mortality; another three are 本有 the present body and mind, or existence, 當有 the future ditto, 中有 the intermediate ditto. Other definitions give the different forms or modes of existence.

see styles
guǒ
    guo3
kuo
 ka
    か
fruit; result; resolute; indeed; if really
(1) {Buddh} (See 因・2) phala (attained state, result); (2) {Buddh} (See 悟り・2) enlightenment (as the fruits of one's Buddhist practice); (3) (See 果物) fruit; (counter) (4) counter for pieces of fruit; (male given name) Minoru
phala, 頗羅 fruit; offspring; result, consequence, effect; reward, retribution; it contrasts with cause, i. e. 因果 cause and effect. The effect by causing a further effect becomes also a cause.

にて

see styles
 nite
    にて
(particle) (1) indicates location of action; at; in; (2) indicates time of action; (3) indicates means of action; cause of effect; by; (conjunction) (4) and then; so

了因

see styles
liǎo yīn
    liao3 yin1
liao yin
 ryōin
A revealing cause, v. 二因 , i.e. 生因 a producing or direct cause, e.g. a seed; and 了因 a revealing "cause", e.g. a light, as indicating the effect; knowledge or wisdom.

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.

五見


五见

see styles
wǔ jiàn
    wu3 jian4
wu chien
 gomi
    ごみ
(surname) Gomi
The five wrong views: (1) 身見 satkāya-dṛṣṭi, i. e. 我見 and 我所見 the view that there is a real self, an ego, and a mine and thine: (2) 邊見 antar-grāha, extreme views. e. g. extinction or permanence; (3) 邪見 mithyā, perverse views, which, denying cause and effect, destroy the foundations of morality; (4) 見取見 dṛṣṭi-parāmarśa, stubborn perverted views, viewing inferior things as superior, or counting the worse as the better; (5) 戒禁取見 śīla-vrata-parāmarśa, rigid views in favour of rigorous ascetic prohibitions, e. g. covering oneself with ashes. Cf. 五利使.

交蘆


交芦

see styles
jiāo lú
    jiao1 lu2
chiao lu
 kyōro
束蘆 A tripod of three rushes or canes— an illustration of the mutuality of cause and effect, each cane depending on the other at the point of intersection.

人執


人执

see styles
rén zhí
    ren2 zhi2
jen chih
 ninshū
The (false) tenet of a soul, or ego, or permanent individual, i.e. that the individual is real, the ego an independent unit and not a mere combination of the five skandhas produced by cause and in effect disintegrating; v. 我執.

元因

see styles
yuán yīn
    yuan2 yin1
yüan yin
 gan'in
原因 The original or fundamental cause which produces phenomena, e. g. karma, reincarnation, etc.; every cause has its fruit or consequences. The idea of cause and effect is a necessary condition of antecedent and consequence; it includes such relations as interaction, correlation, interdependence, co-ordination based on an intrinsic necessity.

八不

see styles
bā bù
    ba1 bu4
pa pu
 hachifu
The eight negations of Nagarjuna, founder of the Mādhyamika or Middle School 三論宗. The four pairs are "neither birth nor death, neither end nor permanence, neither identity nor difference, neither coming nor going." These are the eight negations; add "neither cause nor effect"and there are the 十不 ten negations; v. 八迷.

八諦


八谛

see styles
bā dì
    ba1 di4
pa ti
 hachitai
The eight truths, postulates, or judgments of the 法相 Dharmalakṣana school, i.e. four common or mundane, and four of higher meaning. The first four are (1) common postulates on reality, considering the nominal as real, e.g. a pot; (2) common doctrinal postulates, e.g. the five skandhas; (3) abstract postulates, e.g. the four noble truths 四諦; and (4) temporal postulates in regard to the spiritual in the material. The second abstract or philosophical four are (5) postulates on constitution and function, e.g. of the skandhas; (6) on cause and effect, e.g. the 四諦; (7) on the void, the immaterial, or reality; and (8) on the pure inexpressible ultimate or absolute.

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.

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).

四執


四执

see styles
sì zhí
    si4 zhi2
ssu chih
 shishū
The four erroneous tenets; also 四邪; 四迷; 四術; there are two groups: I. The four of the 外道 outsiders, or non-Buddhists, i. e. of Brahminism, concerning the law of cause and effect: (1) 邪因邪果 heretical theory of causation, e. g. creation by Mahesvara; (2) 無因有果 or 自然, effect independent of cause, e. g. creation without a cause, or spontaneous generation; (3) 有因無果 cause without effect, e. g. no future life as the result of this. (4) 無因無果 neither cause nor effect, e. g. that rewards and punishments are independent of morals. II. The four erroneous tenets of 內外道 insiders and outsiders, Buddhist and Brahman, also styled 四宗 the four schools, as negated in the 中論 Mādhyamika śāstra: (1) outsiders, who do not accept either the 人 ren or 法 fa ideas of 空 kong; (2) insiders who hold the Abhidharma or Sarvāstivādāḥ tenet, which recognizes 人空 human impersonality, but not 法空 the unreality of things; (3) also those who hold the 成實 Satyasiddhi tenet which discriminates the two meanings of 空 kong but not clearly; and also (4) those in Mahāyāna who hold the tenet of the realists.

對法


对法

see styles
duì fǎ
    dui4 fa3
tui fa
 taihō
The corresponding law, the philosophy in the Buddha's teaching, the Abhidharma; comparison of cause and effect.

忍智

see styles
rěn zhì
    ren3 zhi4
jen chih
 ninchi
Patience and wisdom. In the Hīnayāna, patience is cause, wisdom effect; in Mahāyāna, the two are merged, though patience precedes wisdom.

斷滅


断灭

see styles
duàn miè
    duan4 mie4
tuan mieh
 danmetsu
annihilation (of soul, Sanskrit uccheda)
The heterodox teaching which denies the law of cause and effect, i.e. of karma.

業天


业天

see styles
yè tiān
    ye4 tian1
yeh t`ien
    yeh tien
 gyouten / gyoten
    ぎょうてん
(surname) Gyouten
The karma of heaven, i.e. the natural inevitable law of cause and effect.

涅槃

see styles
niè pán
    nie4 pan2
nieh p`an
    nieh pan
 nehan
    ねはん
nirvana (Buddhism)
(1) {Buddh} nirvana; supreme enlightenment; (2) {Buddh} death; death of Buddha
nirvāṇa, 'blown out, gone out, put out, extinguished'; 'liberated-from existence'; 'dead, deceased, defunct.' 'Liberation, eternal bliss'; '(with Buddhists and Jainas) absolute extinction or annihilation, complete extinction of individual existence.' M.W. Other forms are 涅槃那; 泥日; 泥洹; 泥畔 Originally translated 滅 to extinguish, extinction, put out (as a lamp or fire), it was also described as 解脫 release, 寂滅 tranquil extinction; 無爲 inaction, without effort, passiveness; 不生 no (re)birth; 安樂 calm joy; 滅度transmigration to 'extinction'. The meaning given to 'extinction' varies, e.g. individual extinction; cessation of rebirth; annihilation of passion; extinction of all misery and entry into bliss. While the meaning of individual extinction is not without advocates, the general acceptation is the extinction or end of all return to reincarnation with its concomitant suffering, and the entry into bliss. Nirvāṇa may be enjoyed in the present life as an attainable state, with entry into parinirvāṇa, or perfect bliss to follow. It may be (a) with a 'remainder', i.e. the cause but not all the effect (karma), of reincarnation having been destroyed; (b) without 'remainder', both cause and effect having been extinguished. The answer of the Buddha as to the continued personal existence of the Tathāgata in nirvāṇa is, in the Hīnayāna canon, relegated 'to the sphere of the indeterminates' (Keith), as one of the questions which are not essential to salvation. One argument is that flame when blown out does not perish but returns to the totality of Fire. The Nirvāṇa Sutra claims for nirvāṇa the ancient ideas of 常樂我淨 permanence, bliss, personality purity in the transcendental realm. Mahāyāna declares that Hīnayāna by denying personality in the transcendental realm denies the existence of the Buddha. In Mahāyāna final nirvāṇa is transcendental, and is also used as a term for the absolute. The place where the Buddha entered his earthly nirvāṇa is given as Kuśinagara, cf. 拘.

理事

see styles
lǐ shì
    li3 shi4
li shih
 riji
    りじ
member of council; (literary) to take care of matters
director; trustee
Noumena and phenomena, principle and practice, absolute and relative, real and empirical, cause and effect, fundamental essence and external activity, potential and actual; e.g. store and distribution, ocean and wave, static and kinetic.

異熟


异熟

see styles
yì shóu
    yi4 shou2
i shou
 ijuku
vipāka, different when cooked, or matured, i.e. the effect differing from the cause, e. g. pleasure differing from goodness its cause, and pain from evil. Also, maturing or producing its effects in another life.

相續


相续

see styles
xiāng xù
    xiang1 xu4
hsiang hsü
 sōzoku
santati. Continuity, especially of cause and effect.

空心

see styles
kòng xīn
    kong4 xin1
k`ung hsin
    kung hsin
 kūshin
on an empty stomach
An empty mind, or heart; a mind meditating on the void, or infinite; a mind not entangled in cause and effect, i.e. detached from the phenomenal.

等流

see styles
děng liú
    deng3 liu2
teng liu
 tōru
niṣyanda, outflow, regular flow, equal current; like producing like; the equality of cause and effect; like causes produce like effects; of the same order.

順接

see styles
 junsetsu
    じゅんせつ
(n,vs,vi) {gramm} use of a conjunction to express cause and effect

Click here for more cause and effect results from our dictionary

The following table may be helpful for those studying Chinese or Japanese...

Title CharactersRomaji (Romanized Japanese)Various forms of Romanized Chinese
Everything Happens for a Reason萬事皆因果
万事皆因果
wàn shì jiē yīn guǒ
wan4 shi4 jie1 yin1 guo3
wan shi jie yin guo
wanshijieyinguo
wan shih chieh yin kuo
wanshihchiehyinkuo
Evil Cause, Evil Result悪因悪果akuin akka / akuinakka / akuin aka
Fate
Opportunity
Chance
因緣
因缘 / 因縁
in nen / innenyīn yuán / yin1 yuan2 / yin yuan / yinyuanyin yüan / yinyüan
Karma - Cause and Effect因果ingayīn guǒ / yin1 guo3 / yin guo / yinguoyin kuo / yinkuo
Tathagata如來
如来
nyorairú lái / ru2 lai2 / ru lai / rulaiju lai / julai
In some entries above you will see that characters have different versions above and below a line.
In these cases, the characters above the line are Traditional Chinese, while the ones below are Simplified Chinese.


Dictionary

Lookup Cause and Effect in my Japanese & Chinese Dictionary


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Professional calligraphers are getting to be hard to find these days.
Instead of drawing characters by hand, the new generation in China merely type roman letters into their computer keyboards and pick the character that they want from a list that pops up.

There is some fear that true Chinese calligraphy may become a lost art in the coming years. Many art institutes in China are now promoting calligraphy programs in hopes of keeping this unique form of art alive.

Trying to learn Chinese calligrapher - a futile effort

Even with the teachings of a top-ranked calligrapher in China, my calligraphy will never be good enough to sell. I will leave that to the experts.

A high-ranked Chinese master calligrapher that I met in Zhongwei

The same calligrapher who gave me those lessons also attracted a crowd of thousands and a TV crew as he created characters over 6-feet high. He happens to be ranked as one of the top 100 calligraphers in all of China. He is also one of very few that would actually attempt such a feat.


Check out my lists of Japanese Kanji Calligraphy Wall Scrolls and Old Korean Hanja Calligraphy Wall Scrolls.

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