In simple terms, 從此以后 means “from now on,” but you can also interpret it as “Now is the beginning of the future” or “From this day forward.

The first two characters roughly mean “henceforth.” The last two characters mean later, afterward, following, or “in the future.”

企望 is a Chinese and Japanese word that can be translated as:
to hope; to look forward; looking forward to; hoping for.

The first character means to plan. The second can mean to hope; to expect; to gaze (into the distance); to look towards. Sometimes it can mean a full moon.
Together, these characters create this word about hoping, wishing, looking forward, and dreaming about the future.

This Japanese adverb can mean: from now on, from the present moment, or from this time forward.

Note: Because this selection contains some special Japanese Hiragana characters, it should be written by a Japanese calligrapher.

前衛 is the Chinese, Japanese Kanji, and old Korean Hanja for an advanced guard, vanguard, or avant-garde.

This can also refer to a forward (in soccer / futbol).

This Chinese and Japanese word means to make progress, to do better, ambition to improve oneself, to move forward, to advance.

This should be romanized as Joushin but is often romanized as Joshin from Japanese. It can also be a given name in Japanese.

上進 is a Chinese and Japanese Kanji word that means to advance, to make progress, to do better, to be ambitious, to improve oneself, or to move forward.

This can refer to a single person, general things (such as a work project), or a whole country.

In Japanese, this is sometimes used as the given name Joushin.

人生を楽しみにしている is one way to write “enjoy life” in Japanese.

The character breakdown:
人生 (jinsei) life (i.e. conception to death) human lifetime, living.
を (o) connecting particle.
楽しみ (tanoshimi) enjoyment; pleasure; anticipation; looking forward to.
に (ni) connecting particle.
し (shi) to do; to cause; to become; to make (into).
て (te) connecting particle.
いる (iru) indicates continuing action or resulting state.

Note: Because this selection contains some special Japanese Hiragana characters, it should be written by a Japanese calligrapher.

Peng, Lu, Ji, An, Cai, Lie, Zhou, and Kao are the eight fundamentals or forces of Tai Chi Chuan or Taiqiquan.

棚 (Peng) refers to the outward (or upward) expansion of energy.
履 (Lu) is often referred to as “rollback.” Lu is the ability to absorb, yield/deflect incoming force.
擠 (Ji) is often thought of as a “forward press.” However, it is also best described as a “squeezing out of space.”
按 (An) is a downward movement of energy, best translated as “(relaxed) sinking.”
採 (Cai or Tsai) translated as “downward pluck.” Cai is a combination of Lu and An.
列 (Lie or Lieh) is “Split” and is a combination of Peng and Ji.
肘 (Zhou) Elbowing.
靠 (Kao) Shouldering (for when the arms are bound/distance is too close to punch).

Source: https://combativecorner.wordpress.com/2015/12/03/the-8-energies-and-5-movements-of-taijiquan/

刀 is the Japanese Kanji for “sword.” This refers to the style of sword carried by warriors, samurai, and shogun of ancient Japan.

With the pacification of Japan, such swords are now only used for ceremony and decoration. The true art of sword-smithing is all but lost in Japan with new sword production dedicated to making inexpensive replicas for the tourist and foreign market.

For those of you that want to ask whether I can get you a real antique sword. Let me tell you that most real Asian swords were melted down after WWII in Japan, and during the Great Leap Forward in China. Any remaining swords are family heirlooms that nobody will part with.

Please carefully note that the Japanese kanji character shown above is only for a Japanese audience. In China, this character means “knife.” See our other entry for “sword” in Chinese.
Note: 刀 can mean knife, sword, or blade in Korean, depending on context.

See Also:  Sword

This is referred to as passage or chapter 33 of the Dao De Jing (often Romanized as “Tao Te Ching”).

These are the words of the philosopher Laozi (Lao Tzu).

Notes:

During our research, the Chinese characters shown here are probably the most accurate to the original text of Laozi. These were taken for the most part from the Mawangdui 1973 and Guodan 1993 manuscripts which pre-date other Daodejing texts by about 1000 years.

Grammar was a little different in Laozi’s time. So you should consider this to be the ancient Chinese version. Some have modernized this passage by adding, removing, or swapping articles and changing the grammar (we felt the oldest and most original version would be more desirable). You may find other versions printed in books or online - sometimes these modern texts are simply used to explain to Chinese people what the original text really means.

This language issue can be compared in English by thinking how the King James (known as the Authorized version in Great Britain) Bible from 1611 was written, and comparing it to modern English. Now imagine that the Daodejing was probably written around 403 BCE (2000 years before the King James Version of the Bible). To a Chinese person, the original Daodejing reads like text that is 3 times more detached compared to Shakespeare’s English is to our modern-day speech.

Extended notes:

While on this Biblical text comparison, it should be noted, that just like the Bible, all the original texts of the Daodejing were lost or destroyed long ago. Just as with the scripture used to create the Bible, various manuscripts exist, many with variations or copyist errors. Just as the earliest New Testament scripture (incomplete) is from 170 years after Christ, the earliest Daodejing manuscript (incomplete) is from 100-200 years after the death of Laozi.

The reason that the originals were lost probably has a lot to do with the first Qin Emperor. Upon taking power and unifying China, he ordered the burning and destruction of all books (scrolls/rolls) except those pertaining to Chinese medicine and a few other subjects. The surviving Daodejing manuscripts were either hidden on purpose or simply forgotten about. Some were not unearthed until as late as 1993.

We compared a lot of research by various archeologists and historians before deciding on this as the most accurate and correct version. But one must allow that it may not be perfect, or the actual and original as from the hand of Laozi himself.