There are 48 total results for your life is good search.
| Characters | Pronunciation Romanization |
Simple Dictionary Definition |
三業 三业 see styles |
sān yè san1 ye4 san yeh sangou / sango さんごう |
{Buddh} (See 身口意) three activities (action, speech and thought) trividha-dvāra. The three conditions, inheritances, or karma, of which there are several groups. (1) Deed, word, thought, 身, 口, 意. (2) (a) Present-1ife happy karma; (6) present-life unhappy karma; (c) 不動 karma of an imperturbable nature. (3) (a) Good; (b) evil; (c) neutral karma. (4) (a) 漏業 Karma of ordinary rebirth; (6) 無漏業 karma of Hīnayāna nirvana; (c) 非漏非無漏 karma of neither, independent of both, Mahāyāna nirvana. (5) (a) Present deeds and their consequences in this life; (b) present deeds and their next life consequences; (c) present deeds and consequences after the next life, There are other groups of three. |
不善 see styles |
bù shàn bu4 shan4 pu shan fuzen ふぜん |
bad; ill; not good at; not to be pooh-poohed; quite impressive evil; sin; vice; mischief Not good; contrary to the right and harmful to present and future life, e. g. 五逆十惡. |
世話 see styles |
sewa せわ |
(noun, transitive verb) (1) care; looking after; help; assistance; aid; (2) trouble; bother; (noun, transitive verb) (3) good offices; recommendation; introduction; (4) everyday life; everyday affairs; everyday language; (5) (abbreviation) (See 世話物) sewamono (Edo-period drama about contemporary life) |
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. |
人因 see styles |
rén yīn ren2 yin1 jen yin ninin |
The causative influences for being reborn as a human being, i.e. a good life. Those in positions of honour have obtained them by former deeds of benevolence, reverence to Buddhas and monks, patience, humility, devotion to the sutras, charity, morality, zeal and exhortation, obedience, loyalty - hence they have obtained affluence, long life, and are held in high regard. Those in mean condition are thus born because of the opposite characteristics in previous incarnation. |
善人 see styles |
shàn rén shan4 ren2 shan jen zennin ぜんにん |
philanthropist; charitable person; well-doer (1) good person; virtuous person; (2) good-natured person; gullible person; (given name) Yoshihito A good man, especially one who believes in Buddhist ideas of causality and lives a good life. |
善友 see styles |
shàn yǒu shan4 you3 shan yu zenyuu / zenyu ぜんゆう |
(rare) good friend; (personal name) Yoshitomo kalyāṇamitra, 'a friend of virtue, a religious counsellor,' M. W.; a friend in the good life, or one who stimulates to goodness. |
善果 see styles |
shàn guǒ shan4 guo3 shan kuo zenka ぜんか |
good results Good fruit from 善因 q.v.; good fortune in life resulting from previous goodness. |
堅法 坚法 see styles |
jiān fǎ jian1 fa3 chien fa kenpō |
The three things assured to the faithful (in reincarnation)—a good body, long life, and boundless wealth. |
天鼓 see styles |
tiān gǔ tian1 gu3 t`ien ku tien ku tenko てんこ |
(given name) Tenko The deva drum— in the 善法 Good Law Hall of the Trayas-triṃśas heavens, which sounds of itself, warning the inhabitants of the thirty-three heavens that even their life is impermanent and subject to karma: at the sound of the drum Indra preaches against excess. Hence it is a title of Buddha as the great law-drum, who warns, exhorts, and encourages the good and frightens the evil and the demons. |
娑婆 see styles |
suō pó suo1 po2 so p`o so po shaba; shaba しゃば; シャバ |
(1) this world; this life; (2) (kana only) (colloquialism) the free world (outside of prison, the army, red light district, etc.); (3) {Buddh} this corrupt world; present world sahā; that which bears, the earth, v. 地; intp. as bearing, enduring; the place of good and evil; a universe, or great chiliocosm, Where all are subject to transmigration and which a Buddha transforms; it is divided into three regions 三界 and Mahābrahmā Sahāmpati is its lord. Other forms: 娑婆世界; 娑界; 娑媻; 娑訶; 沙訶; 索訶. |
持犯 see styles |
chí fàn chi2 fan4 ch`ih fan chih fan jibon |
maintaining and transgressing', i. e. keeping the commandments by 止持 ceasing to do wrong and 作持 doing what is right, e. g. worship, the monastic life, etc.; transgression is also of two kinds, i. e. 作犯 positive in doing evil and 止犯 negative in not doing good. |
散業 散业 see styles |
sàn yè san4 ye4 san yeh sangō |
The good karma acquired in a life of activity. |
果報 果报 see styles |
guǒ bào guo3 bao4 kuo pao kahou / kaho かほう |
karma; preordained fate (Buddhism) (noun or adjectival noun) (1) good fortune; luck; happiness; (noun or adjectival noun) (2) {Buddh} (See 業・ごう・1) vipaka (retribution); (female given name) Kaho 異熟 Retribution for good or evil deeds, implying that different conditions in this (or any) life are the variant ripenings, or fruit, of seed sown in previous life or lives. |
死士 see styles |
sǐ shì si3 shi4 ssu shih |
person willing to sacrifice his life (for a good cause) |
活好 see styles |
huó hǎo huo2 hao3 huo hao katsuyoshi かつよし |
to live (one's life) well; (slang) to be good in bed (male given name) Katsuyoshi |
現報 现报 see styles |
xiàn bào xian4 bao4 hsien pao genpō |
Present-life recompense for good or evil done in the present life. |
白報 白报 see styles |
bái bào bai2 bao4 pai pao byappō |
Pure reward, or the reward of a good life. |
護摩 护摩 see styles |
hù mó hu4 mo2 hu mo goma ごま |
{Buddh} homa; Buddhist rite of burning wooden sticks to ask a deity for blessings homa, also 護磨; 呼麽 described as originally a burnt offering to Heaven; the esoterics adopted the idea of worshipping with fire, symbolizing wisdom as fire burning up the faggots of passion and illusion; and therewith preparing nirvāṇa as food, etc.; cf. 大日經; four kinds of braziers are used, round, semi-circular, square, and octagonal; four, five, or six purposes are recorded i.e. śāntika, to end calamities; pauṣṭika (or puṣṭikarman) for prosperity; vaśīkaraṇa, 'dominating,' intp. as calling down the good by means of enchantments; abhicaraka, exorcising the evil; a fifth is to obtain the loving protection of the Buddhas and bodhisattvas; a sixth divides puṣṭikarman into two parts, the second part being length of life; each of these six has its controlling Buddha and bodhisattvas, and different forms and accessories of worship. |
達磨 达磨 see styles |
dá mó da2 mo2 ta mo daruma(p); daruma だるま(P); ダルマ |
(1) (kana only) daruma; tumbling doll; round, red-painted good-luck doll in the shape of Bodhidharma, with a blank eye to be completed when a person's wish is granted; (2) (kana only) Bodhidharma; (3) prostitute; (personal name) Daruma dharma; also 達摩; 達麼; 達而麻耶; 曇摩; 馱摩 tr. by 法. dharma is from dhara, holding, bearing, possessing, etc.; and means 'that which is to be held fast or kept, ordinance, statute, law, usage, practice'; 'anything right.' M.W. It may be variously intp. as (1) characteristic, attribute, predicate; (2) the bearer, the transcendent substratum of single elements of conscious life; (3) element, i.e. a part of conscious life; (4) nirvāṇa, i.e. the Dharma par excellence, the object of Buddhist teaching; (5) the absolute, the real; (6) the teaching or religion of Buddha; (7) thing, object, appearance. Also, Damo, or Bodhidharma, the twenty-eighth Indian and first Chinese patriarch, who arrived in China A.D. 520, the reputed founder of the Chan or Intuitional School in China. He is described as son of a king in southern India; originally called Bodhitara. He arrived at Guangdong, bringing it is said the sacred begging-bowl, and settled in Luoyang, where he engaged in silent meditation for nine years, whence he received the title of wall-gazing Brahman 壁觀婆羅門, though he was a kṣatriya. His doctrine and practice were those of the 'inner light', independent of the written word, but to 慧可 Huike, his successor, he commended the Laṅkāvatāra-sūtra as nearest to his views. There are many names with Dharma as initial: Dharmapāla, Dharmagupta, Dharmayaśas, Dharmaruci, Dharmarakṣa, Dharmatrāta, Dharmavardhana, etc. |
靈芝 灵芝 see styles |
líng zhī ling2 zhi1 ling chih reishi |
lingzhi or reishi mushroom (Ganoderma lucidum) The auspicious plant, emblem of good luck, or long life; name of 元照 Yuanzhao, q.v. |
青山 see styles |
qīng shān qing1 shan1 ch`ing shan ching shan seizan(p); aoyama / sezan(p); aoyama せいざん(P); あおやま |
green hills; (the good) life (1) lush mountain; green mountain; (2) (せいざん only) grave; burial place; (given name) Seizan |
三善道 see styles |
sān shàn dào san1 shan4 dao4 san shan tao san zendō |
(or 三善趣) The three good or upward directions or states of existence: 天 the highest class of goodness rewarded with the deva life, or heaven; 人 the middle class of goodness with a return to human life; 阿修羅 the inferior class of goodness with the asura state. Cf. 三惡道; v. 智度論 30. |
三等流 see styles |
sān děng liú san1 deng3 liu2 san teng liu santōru |
Three equal or universal currents or consequences, i.e. 眞等流 the certain consequences that follow on a good, evil, or neutral kind of nature, respectively; 假等流 the temporal or particular fate derived from a previous life's ill deeds, e.g. shortened life from taking life; 分位等流 each organ as reincarnated according to its previous deeds, hence the blind. |
世間乘 世间乘 see styles |
shì jiān shèng shi4 jian1 sheng4 shih chien sheng seken jō |
The vehicle, or teaching for the attainment of good fruit in the present life, in contrast with 出世間乘 that for attainment in lives outside this world. |
十善位 see styles |
shí shàn wèi shi2 shan4 wei4 shih shan wei jū zen(no) gurai |
十善戒力; 十善王 The position, or power, attained in the next life by observing the ten commandments here, to be born in the heavens, or as rulers of men. |
好日子 see styles |
hǎo rì zi hao3 ri4 zi5 hao jih tzu |
auspicious day; good day; happy life |
無量壽 无量寿 see styles |
wú liàng shòu wu2 liang4 shou4 wu liang shou muryō ju |
boundless life (expression of good wishes); Amitayus, the Buddha of measureless life, good fortune and wisdom Boundless, infinite life, a name for Amitābha, as in無量壽佛; 無量壽如來; 無量壽王. |
等流果 see styles |
děng liú guǒ deng3 liu2 guo3 teng liu kuo tōru ka |
Like effects arise like causes, e.g. good from good, evil from evil; present condition in life from conduct in previous existence; hearing from sound, etc. |
九種大禪 九种大禅 see styles |
jiǔ zhǒng dà chán jiu3 zhong3 da4 chan2 chiu chung ta ch`an chiu chung ta chan kushu daizen |
The nine kinds of Mahāyāna dhyāna for bodhisattvas, given in the 菩薩地持經 6 and in other works; they are associated with the patience 忍 pāramitā and with the dhyāna of the super-realms. The nine are meditations: (1) 自性禪 on the original nature of things, or mind as the real nature, from which all things derive; (2) 一切禪 on achieving the development of self and all others to the utmost; (3) 難禪 on the difficulties of certain dhyāna conditions; (4) 一切禪 on the entrance to all the (superior) dhyāna conditions; (5) 善人禪 on the good; (6) 一切行禪 on all Mahāyāna practices and actions; (7) 除煩惱禪 on ridding all sufferers from the miseries of passion and delusion; (8) 此世他世樂禪 on the way to bring joy to all people both in this life and hereafter; (9) 淸淨淨禪 on perfect purity in the termination of all delusion and distress and the obtaining of perfect enlightenment. |
五增上緣 五增上缘 see styles |
wǔ zēng shàng yuán wu3 zeng1 shang4 yuan2 wu tseng shang yüan go zōjō en |
(種增上緣) ; 五緣 Five excellent causes, e.g. of blessedness: keeping the commandments; sufficient food and clothing; a secluded abode; cessation of worry; good friendship. Another group is: riddance of sin; protection through long life; vision of Buddha (or Amitābha, etc. ); universal salvation (by Amitābha); assurance of Amitābha's heaven. |
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. |
幸せ太り see styles |
shiawasebutori しあわせぶとり |
(colloquialism) putting on weight from the good (married) life |
役者馬鹿 see styles |
yakushabaka やくしゃばか |
good actor who is inept in all other matters; demon for acting who is utterly indifferent to all other concerns; skilled actor who knows little of life; person who excels in one occupation (profession) but lacks simple common sense |
淳風美俗 see styles |
junpuubizoku / junpubizoku じゅんぷうびぞく |
(yoji) good morals and manners; genial manners and laudable customs; pristine way of life |
福壽綿長 福寿绵长 see styles |
fú shòu mián cháng fu2 shou4 mian2 chang2 fu shou mien ch`ang fu shou mien chang |
good luck and long life |
醇風美俗 see styles |
junpuubizoku / junpubizoku じゅんぷうびぞく |
(yoji) good morals and manners; genial manners and laudable customs; pristine way of life |
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. |
好飯不怕晚 好饭不怕晚 see styles |
hǎo fàn bù pà wǎn hao3 fan4 bu4 pa4 wan3 hao fan pu p`a wan hao fan pu pa wan |
the meal is remembered long after the wait is forgotten; the good things in life are worth waiting for |
ホワイト企業 see styles |
howaitokigyou / howaitokigyo ホワイトきぎょう |
(ant: ブラック企業) company that treats its employees well; company supporting a good work-life balance |
好死不如賴活著 好死不如赖活着 see styles |
hǎo sǐ bù rú lài huó zhe hao3 si3 bu4 ru2 lai4 huo2 zhe5 hao ssu pu ju lai huo che |
better a bad life than a good death (idiom) |
老婆孩子熱炕頭 老婆孩子热炕头 see styles |
lǎo pó hái zi rè kàng tou lao3 po2 hai2 zi5 re4 kang4 tou5 lao p`o hai tzu je k`ang t`ou lao po hai tzu je kang tou |
wife, kids and a warm bed (idiom); the simple and good life |
苦楽を共にする see styles |
kurakuotomonisuru くらくをともにする |
(exp,vs-i) to share (life's) joys and sorrows (with); to share the good and the bad (with); to stick together through thick and thin |
Variations: |
junpuubizoku / junpubizoku じゅんぷうびぞく |
(yoji) good morals and manners; genial manners and laudable customs; pristine way of life |
又想當婊子又想立牌坊 又想当婊子又想立牌坊 see styles |
yòu xiǎng dāng biǎo zi yòu xiǎng lì pái fāng you4 xiang3 dang1 biao3 zi5 you4 xiang3 li4 pai2 fang1 yu hsiang tang piao tzu yu hsiang li p`ai fang yu hsiang tang piao tzu yu hsiang li pai fang |
lit. to lead the life of a whore but still want a monument put up to one's chastity (idiom); fig. to have bad intentions but still want a good reputation; to want to have one's cake and eat it too |
Variations: |
ikasu いかす |
(transitive verb) (1) to make (the best) use of; to put to good use; to leverage (skills, attributes, experience, etc.); to capitalise on (experience, etc.); (transitive verb) (2) (生かす only) to let live; to keep alive; (transitive verb) (3) (生かす only) to revive; to resuscitate; to bring back to life; (transitive verb) (4) to restore (a deleted passage; in proofreading) |
Variations: |
sutedokoro すてどころ |
dumping spot; (good) place to dispose of something; (right) time to give something up (e.g. one's life) |
Entries with 2nd row of characters: The 2nd row is Simplified Chinese.
This page contains 48 results for "life is good" 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
This dictionary uses the EDICT and CC-CEDICT dictionary files.
EDICT data is the property of the Electronic Dictionary Research and Development Group, and is used in conformance with the Group's
license.
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).
Combined, these cover 1,007,753 Japanese, Chinese, and Buddhist characters, words, idioms, names, placenames, and short phrases.
Just because a word appears here does not mean it is appropriate for a tattoo, your business name, etc. Please consult a professional before doing anything stupid with this data.
We do offer Chinese and Japanese Tattoo Services. We'll also be happy to help you translate something for other purposes.
No warranty as to the correctness, potential vulgarity, or clarity is expressed or implied. We did not write any of these definitions (though we occasionally act as a contributor/editor to the CC-CEDICT project). You are using this dictionary for free, and you get what you pay for.
The following titles are just to help people who are searching for an Asian dictionary to find this page.