Here is an interesting christian/budhist dialogue, about this subject, which begins and concludes with these comments:
Buddhism has a completely satisfying answer to evil and sin. The Buddhist approach would be to question your "desire" to be without sin or evil, to look at the question itself. Why would you limit your life? To trap you into an experience that western language finds difficult to say directly. To direct your search to the real truth. Here our normal "logical" English language just breaks down. What is this "illogical" experience that is not linear and deductive? The answer is "There is - in fact - a life that can be experienced outside of the level of thinking." I call that the essential teaching of Buddhism.
In the Aramaic Language and culture that Jesus taught in, the terms for "sin" and "evil" were archery terms. When the archer shot at the target and missed the scorekeeper yelled the Aramaic word for sin. It meant that you were off the mark, take another shot. The concept of sin was to be positive mental feedback. Sin is when you are operating from inaccurate information and thus a perceptual mis-take. When you become conscious and aware if the results of your inaccuracy you have the option to reconsider what you have learned and do as they do in Hollywood, "do another take.
This view is also reflected in an understanding of karma:
Indologist Herman W. Hull, author of The Vedic Origins of Karma, writes: "In the context of Vedic ritual thought, good and bad apparently refer to a valuation of action based on ritual exactitude: good being equated with the correct performance of the rite, bad with the incorrect performance." Swami Vivekananda, who spoke and wrote on karma extensively, commented on this understanding of the law: "The Vedic doctrine of karma is the same as in Judaism and all other religions, that is to say, the purification of the mind through sacrifices and such other external means." The Upanishads (circa 1500-600 bce), the philosophic treatises of the Vedas, show how karma relates to the individual and his or her actions -- with questions of morality, responsibility, reward and retribution. They clearly command the individual to be responsibly concerned about personal conduct and not expect the priesthood alone to secure and safeguard one's karma through the performance of sacred rites. As Sage Yajnavalkya says in the Brihadaranyaka Upanishad: "What becomes of this man? Indeed, one becomes good by good action and bad by bad action. Quoted from http://www.spiritweb.org/Spirit/karma.html
And in theosophy