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Eternal Happiness in Chinese / Japanese...
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Eternal Happiness
永遠の幸福 means "eternal happiness" in Japanese.
永遠 means eternal, eternity, perpetuity, forever, immortality, and permanence.
の is a possessive article which sort of makes this selection mean "happiness, of the eternal kind."
幸福 means happiness, though this word can also be translated as truly blessed, joy, happy, welfare, well-being, or fortunate.
Eternal Happiness
幸福永恆 is a short way to say eternal happiness in Chinese.
Breaking down the parts:
幸福 means happiness, happy, blessed, blessedness, joy, and/or well-being.
永恆 means eternal, everlasting, and/or forever.
Another way to write this is 永恆的幸福. It reverses the word order and adds a possessive article. I prefer the shorter version, which is also a bit more natural in Chinese.
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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 | |
| Eternal Happiness | 永遠の幸福 | ei en no kou fuku eiennokoufuku ei en no ko fuku eiennokofuku | ||
| Eternal Happiness | 幸福永恆 幸福永恒 | xìng fú yǒng héng xing4 fu2 yong3 heng2 xing fu yong heng xingfuyongheng | hsing fu yung heng hsingfuyungheng |
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| 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. | ||||
Not the results for eternal happiness that you were looking for?
Below are some entries from our dictionary that may match your eternal happiness search...
| Characters If shown, 2nd row is Simp. Chinese |
Pronunciation Romanization |
Simple Dictionary Definition |
阿彌陀 阿弥陀 see styles |
ā mí tuó / a1 mi2 tuo2 a mi t`o / a mi to Amida / あみだ |
(out-dated kanji) (1) (Buddhist term) Amitabha (Buddha); Amida; (2) (kana only) (abbreviation) ghostleg lottery; ladder lottery; lottery in which participants trace a line across a lattice pattern to determine the winner; (3) (kana only) (abbreviation) wearing a hat pushed back on one's head (阿彌) amita, boundless, infinite; tr. by 無量 immeasurable. The Buddha of infinite qualities, known as 阿彌陀婆 (or 阿彌陀佛) Amitābha, tr. 無量光 boundless light; 阿彌陀廋斯Amitāyus, tr. 無量壽 boundless age, or life; and among the esoteric sects Amṛta 甘露 (甘露王) sweet-dew (king). An imaginary being unknown to ancient Buddhism, possibly of Persian or Iranian origin, who has eclipsed the historical Buddha in becoming the most popular divinity in the Mahāyāna pantheon. His name indicates an idealization rather than an historic personality, the idea of eternal light and life. The origin and date of the concept are unknown, but he has always been associated with the west, where in his Paradise, Suikhāvatī, the Western Pure Land, he receives to unbounded happiness all who call upon his name (cf. the Pure Lands 淨土 of Maitreya and Akṣobhya). This is consequent on his forty-eight vows, especially the eighteenth, in which he vows to refuse Buddhahood until he has saved all living beings to his Paradise, except those who had committed the five unpardonable sins, or were guilty of blasphemy against the Faith. While his Paradise is theoretically only a stage on the way to rebirth in the final joys of nirvana, it is popularly considered as the final resting-place of those who cry na-mo a-mi-to-fo, or blessed be, or adoration to, Amita Buddha. The 淨土 Pure-land (Jap. Jōdo) sect is especially devoted to this cult, which arises chiefly out of the Sukhāvatīvyūha, but Amita is referred to in many other texts and recognized, with differing interpretations and emphasis, by the other sects. Eitel attributes the first preaching of the dogma to 'a priest from Tokhara' in A. D.147, and says that Faxian and Xuanzang make no mention of the cult. But the Chinese pilgrim 慧日Huiri says he found it prevalent in India 702-719. The first translation of the Amitāyus Sutra, circa A.D. 223-253, had disappeared when the Kaiyuan catalogue was compiled A.D. 730. The eighteenth vow occurs in the tr. by Dharmarakṣa A.D. 308. With Amita is closely associated Avalokiteśvara, who is also considered as his incarnation, and appears crowned with, or bearing the image of Amita. In the trinity of Amita, Avalokiteśvara appears on his left and Mahāsthāmaprāpta on his right. Another group, of five, includes Kṣitigarbha and Nāgārjuna, the latter counted as the second patriarch of the Pure Land sect. One who calls on the name of Amitābha is styled 阿彌陀聖 a saint of Amitābha. Amitābha is one of the Five 'dhyāni buddhas' 五佛, q.v. He has many titles, amongst which are the following twelve relating to him as Buddha of light, also his title of eternal life: 無量光佛Buddha of boundless light; 無邊光佛 Buddha of unlimited light; 無礙光佛 Buddha of irresistible light; 無對光佛 Buddha of incomparable light; 燄王光佛 Buddha of yama or flame-king light; 淸淨光佛 Buddha of pure light; 歡喜光佛 Buddha of joyous light; 智慧光佛 Buddha of wisdom light; 不斷光佛 Buddha of unending light; 難思光佛 Buddha of inconceivable light; 無稱光佛Buddha of indescribable light; 超日月光佛 Buddha of light surpassing that of sun and moon; 無量壽 Buddha of boundless age. As buddha he has, of course, all the attributes of a buddha, including the trikāya, or 法報化身, about which in re Amita there are differences of opinion in the various schools. His esoteric germ-letter is hrīḥ, and he has specific manual-signs. Cf. 阿彌陀經, of which with commentaries there are numerous editions. |
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