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There is No Pleasure Without Pain in Chinese / Japanese...
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There is no pleasure without pain
No pain, no gain
ku wa raku no tane
苦は楽の種 is a Japanese proverb that means “One cannot have pleasure without pain.”
It's one of a few Japanese ways to say, “No pain, no gain.”
Note: Because this selection contains some special Japanese Hiragana characters, it should be written by a Japanese calligrapher.
No Pain No Gain
Literally: No Pain, No Strength
bú tòng bù qiáng
不痛不強 is a proverb that is close to our idea of “no pain, no gain” in English. It holds this meaning in the context of working out at the gym etc.
不痛不強 means “no pain, no strength,” meaning that if you don't experience a little pain, you will not gain any strength.
No Pain No Gain
itami naku shite erumono wa nashi
痛みなくして得るものなし is a Japanese phrase that means “no pain, no gain.”
This suggests that with pain, a gain must follow.
The pain Kanji here can also be translated as sorrow or suffering. The gain can also mean profit, advantage, or benefit. In the Japanese Buddhist context, that gain Kanji can mean rebirth in paradise, entering nirvana.
The character breakdown:
痛みなく (itami naku) pain; ache; sore; grief; distress. The naku part adds the meaning of “a lot of” or “extended”
して (shite) and then. (indicates a causative expression; acts as a connective particle)
得る (eru) to get; to acquire; to obtain; to procure; to earn; to win; to gain; to secure; to attain.
もの (mono) conjunctive particle indicating a cause or reason.
なし (nashi) none of; -less; without; no.
Note: Because this selection contains some special Japanese Hiragana characters, it should be written by a Japanese calligrapher.
Without a big net, how can you catch fish?
bù sā dà wǎng bù dé dà yú
不撒大網不得大魚 is a Chinese proverb that literally translates as: [if one does] not cast a big net, [one can] not get big fish.
Figuratively, this means: One cannot make great accomplishments without making great efforts or taking great pains.
This is sort of the fishing version of, “No pain, no gain.”
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Below are some entries from our dictionary that may match your There is no pleasure without pain search...
| Characters If shown, 2nd row is Simp. Chinese |
Pronunciation Romanization |
Simple Dictionary Definition |
楽あれば苦あり see styles |
rakuarebakuari らくあればくあり |
(expression) After pleasure comes pain; There is no pleasure without pain; There is no rose without a thorn; Take the good with the bad |
楽有れば苦有り see styles |
rakuarebakuari らくあればくあり |
(expression) After pleasure comes pain; There is no pleasure without pain; There is no rose without a thorn; Take the good with the bad |
Variations: |
rakuarebakuari らくあればくあり |
(expression) (proverb) after pleasure comes pain; there is no pleasure without pain; there is no rose without a thorn; take the good with the bad |
苦は楽の種 see styles |
kuharakunotane くはらくのたね |
More info & calligraphy: There is no pleasure without pain |
捨 舍 see styles |
shě she3 she sha しゃ |
to give up; to abandon; to give alms {Buddh} equanimity; upeksa; upekkha upekṣā, neglect, indifference, abandoning, M.W. To relinquish, renounce, abandon, reject, give. One of the chief Buddhist virtues, that of renunciation, leading to a state of "indifference without pleasure or pain" (Keith), or independence of both. v. 舍. It is defined as the mind 平等 in equilibrium, i.e. above the distinction of things or persons, of self or others; indifferent, having abandoned the world and all things and having no affections or desires. One of the seven bodhyaṅgas. Translit. sa, śa, s(r). |
三受 see styles |
sān shòu san1 shou4 san shou sanju |
The three states of Vedanā, i. e. sensation, are divided into painful, pleasurable, and freedom from both 苦, 樂, 捨. When things are opposed to desire, pain arises; when accordant, there is pleasure and a desire for their continuance; when neither, one is detached or free. 倶舍論 1. |
二受 see styles |
èr shòu er4 shou4 erh shou niju |
The dual receptivity or karma of pleasure and pain, the physical and the mental, i.e. 身 and 心. |
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. |
五受 see styles |
wǔ shòu wu3 shou4 wu shou goju |
The five vedanas, or sensations; i. e. of sorrow, ofjoy; of pain, of pleasure; of freedom from them all; the first two are limited to mental emotions, the two next are of the senses, and the fifth of both; v. 唯識論 5. |
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. |
五識 五识 see styles |
wǔ shì wu3 shi4 wu shih goshiki |
The five parijñānas, perceptions or cognitions; ordinarily those arising from the five senses, i. e. of form-and-color, sound, smell, taste, and touch. The 起信論 Awakening of Faith has a different set of five steps in the history of cognition; (1) 業識 initial functioning of mind under the influence of the original 無明 unenlightenment or state of ignorance; (2) 轉識 the act of turning towards the apparent object for its observation; (3) 現識 observation of the object as it appears; (4) 知識 the deductions derived from its appearance; (5) 相續識 the consequent feelings of like or dislike, pleasure or pain, from which arise the delusions and incarnations. |
六麤 六粗 see styles |
liù cū liu4 cu1 liu ts`u liu tsu rokuso |
The six 'coarser' stages arising from the 三細 or three finer stages which in turn are produced by original 無明, the unenlightened condition of ignorance; v. Awakening of Faith 起信論. They are the states of (1) 智相 knowledge or consciousness of like and dislike arising from mental conditions; (2) 相續相 consciousness of pain and pleasure resulting from the first, causing continuous responsive memory; (3) 執取相 attachment or clinging, arising from the last; (4) 計名字相 assigning names according to the seeming and unreal with fixation of ideas); (5) 起業 the consequent activity with all the variety of deeds; (6) 業繋苦相 the suffering resulting from being tied to deeds and their karma consequences. |
捨受 舍受 see styles |
shě shòu she3 shou4 she shou shaju |
The state of renunciation, or indifference to sensation. |
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. |
紫磨 see styles |
zǐ mó zi3 mo2 tzu mo shima |
Pure gold, hence 紫磨金; also 紫磨忍辱 the Buddha's image in attitude of calmness and indifference to pleasure or pain. |
苦楽 see styles |
kuraku くらく |
pleasure and pain; joys and sorrows |
苦樂 苦乐 see styles |
kǔ lè ku3 le4 k`u le ku le kuraku |
pain and pleasure |
三受業 三受业 see styles |
sān shòu yè san1 shou4 ye4 san shou yeh sanjū gō |
The karma or results arising from the pursuit of courses that produce pain, pleasure, or freedom from both. |
六染心 see styles |
liù rǎn xīn liu4 ran3 xin1 liu jan hsin roku zenshin |
The six mental 'taints' of the Awakening of Faith 起心論. Though mind-essence is by nature pure and without stain, the condition of 無明 ignorance, or innocence, permits of taint or defilement corresponding to the following six phases: (1) 執相應染 the taint interrelated to attachment, or holding the seeming for the real; it is the state of 執取相 and 名字相 which is cut off in the final pratyeka and śrāvaka stage and the bodhisattva 十住 of faith; (2) 不斷相應染 the taint interrelated to the persisting attraction of the causes of pain and pleasure; it is the 相續相 finally eradicated in the bodhisattva 初地 stage of purity; (3) 分別智相應染 the taint interrelated to the 'particularizing intelligence' which discerns things within and without this world; it is the first 智相, cut off in the bodhisattva 七地 stage of spirituality; (4) 現色不相應染 the non-interrelated or primary taint, i. e. of the 'ignorant' mind as yet hardly discerning subject from object, of accepting an external world; the third 現相 cut of in the bodhisattva 八地 stage of emancipation from the material; (5) 能見心不相應染 the non-interrelated or primary taint of accepting a perceptive mind, the second 轉相, cut of in the bodhisattva 九地 of intuition, or emancipation from mental effort; (6) 根本業不相應染 the non-interrelated or primary taint of accepting the idea of primal action or activity in the absolute; it is the first 業相, and cut of in the 十地 highest bodhisattva stage, entering on Buddhahood. See Suzuki's translation, 80-1. |
受苦樂 受苦乐 see styles |
shòu kǔ lè shou4 ku3 le4 shou k`u le shou ku le jukuraku |
experience pain and pleasure |
憂畢叉 忧毕叉 see styles |
yōu bì chā you1 bi4 cha1 yu pi ch`a yu pi cha upisha |
upekṣā, cf. 優 indifference attained in abstraction, i.e. 'indifference to pain or pleasure, equanimity, resignation, stoicism'. Childers. 'Looking on, hedonic neutrality or indifference, zero point between joy and sorrow, disinterestedness, neutral feeling, equanimity.' Pali Text Society's Dictionary. |
異熟因 异熟因 see styles |
yì shóu yīn yi4 shou2 yin1 i shou yin ijuku in |
vipāka-hetu heterogeneous cause, i.e. a cause producing a different effect, known as 無記 neutral, or not ethical, e.g. goodness resulting in pleasure, evil in pain. |
第四禪 第四禅 see styles |
dì sì chán di4 si4 chan2 ti ssu ch`an ti ssu chan daishi zen |
The fourth dhyāna, a degree of contemplation when the mind becomes indifferent to pleasure and pain; also the last eight rūpa heavens. |
苦樂覺 苦乐觉 see styles |
kǔ lè jué ku3 le4 jue2 k`u le chüeh ku le chüeh kuraku kaku |
awareness of pain and pleasure |
不動無爲 不动无为 see styles |
bù dòng wú wéi bu4 dong4 wu2 wei2 pu tung wu wei fudō mui |
One of the six 無爲 kinds of inaction, or laissez aIIer, the state of being unmoved by pleasure or pain. |
不勞無獲 不劳无获 see styles |
bù láo wú huò bu4 lao2 wu2 huo4 pu lao wu huo |
no pain, no gain (idiom) |
二十二根 see styles |
èr shí èr gēn er4 shi2 er4 gen1 erh shih erh ken nijūni kon |
The twenty-two roots, organs, or powers, v. 根. They are: (1) 眼根 eye, cakṣurindriya; (2) 耳 根 ear, śrotrendriya; (3) 鼻根 nose, ghrāṇendriya; (4) 舌根 tongue, jihvendriya; (5) 身根 body, kāyendriya; (6) 意根 mind, manaīndriya (the above are the 六根); (7) 女根 female organ, strīndriya; (8) 男根 male organ, puruṣendriya; (9) 命根 life, jīvitendriya; (10) 苦根 suffering (or pain), duḥkhendriya; (11) 樂根 pleasure, sukhendriya; (12) 憂根 sorrow, daurmanasyendriya; (13) 喜根 joy, saumanas-yendriya; (14) 捨根 abandoning, upekṣendriya (from 10 to 14 they are the 五受); (15) 信根 faith, śraddhendriya; (16) 精進根 zeal, vīryendriya; (17) 念根 memory, smṛtīndriya; (18) 定根 meditation, or trance, samādhīndriya; (19) 慧根 wisdom, prajñendriya (these are the 信等之五根); (20) 未知當知根 the power for learning (the Four Noble Truths) anājñātamājñāsyāmīndriya; (21) 巳知根 the power of having learned (them), ājñendriya; (22) 具知根 the power of perfect knowledge (of them), ājñātādvīndriya (these three are called the 無漏根) . |
受用苦樂 受用苦乐 see styles |
shòu yòng kǔ lè shou4 yong4 ku3 le4 shou yung k`u le shou yung ku le juyū kuraku |
experiences pain and pleasure |
不動滅無爲 不动灭无为 see styles |
bú dòng miè wú wéi bu2 dong4 mie4 wu2 wei2 pu tung mieh wu wei fudō metsu mui |
to state of being unmoved by pleasure or pain |
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The following table may be helpful for those studying Chinese or Japanese...
| Title | Characters | Romaji (Romanized Japanese) | Various forms of Romanized Chinese | |
| There is no pleasure without pain | 苦は楽の種 | ku wa raku no tane kuwarakunotane | ||
| No Pain No Gain | 不痛不強 不痛不强 | bú tòng bù qiáng bu2 tong4 bu4 qiang2 bu tong bu qiang butongbuqiang | pu t`ung pu ch`iang putungpuchiang pu tung pu chiang |
|
| No Pain No Gain | 痛みなくして得るものなし | itami naku shite erumono wa nashi | ||
| Without a big net, how can you catch fish? | 不撒大網不得大魚 不撒大网不得大鱼 | bù sā dà wǎng bù dé dà yú bu4 sa1 da4 wang3 bu4 de2 da4 yu2 bu sa da wang bu de da yu busadawangbudedayu | pu sa ta wang pu te ta yü pusatawangputetayü |
|
| 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. | ||||
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