An alternate manner of approaching this question is to drill into the idiosyncratic manner that Abrahamic religions, and subsequently Occidental thought, has dealt with the purported problem of "Good and Evil(g/e)"
The commonly understood conception of g/e, and the conception that is embedded in the texts of each religion has brought to bear a mentality that views g/e as independent entities. The Occident has a concept of g/e whereby persons embody one or the other. For instance, if one were to try to attempt an argument with a Westerner that Hitler was not, in fact evil (embodied, incarnate, etc), and rather that his actions were evil, then the argument would likely be met with hostility. The repulsion any sane person has for any genocide turns for explanation not first to mental stability, psychopathy, or any other empirical basis; sane people frequently turn first to evil. Evil, in particular, seems to have a sense of being simulataneously some possessing substance and an inexhaustible repository for actions. It is not precisely (in the g/e spectrum) an eleven or fifteen on some scale of 1-10 where 10 is bad; it has an unquantifiable measure to it.
The point here being, good and evil are not merits of a person when thinking of the "Good and Evil" in your question. The problem of evil is a metaphysical one for many Westerners. As much as a person I know angers me, I personally know no one who is evil. There are always exigencies to explain their behavior. When we reach out to affect a trend and understand something beyond our scope of experience (these are always harder to find out; i.e. you didn't know that your boss was a psychopath, but it sure does explain a lot), we are less prone to seek out the actual exigencies and more apt to generalize and appeal to some Deus Ex Machina... like evil.
- THE TAKEAWAY, Buddhism does not
particularly have some corporeal
concept for "Evil"; neither does
Hinduism, Shintoism, Taoism, Bon,
Shintoism, nor does fetishism,
totemism, or animism facilitate such
a concept. They explanations for why
bad things happen, and what isn't
particularly ideal, but not in the
Occidental formulation of "Good and