謙遜 can also be translated as being modest, humble, or unpretentious.

Being humble is considering others to be as important as yourself. You are thoughtful of their needs and willing to be of service. You don't expect others or yourself to be perfect. You learn from your mistakes. When you do great things, humility reminds you to be thankful instead of boastful.

This Humility title is also used as one of the 8 key concepts of Tang Soo Do. Often romanized as “Kyum Son.”

Also sometimes used in Japanese to express humility with an essence of modesty.

See Also:  Modesty

謙虚 is the most common way to say humble or modest in Japanese without a derogatory meaning (some other words suggest weakness, but this version holds a better humble meaning).

In Japanese, the first Kanji means self-effacing, humble oneself, and modesty. The second means void or emptiness.

See Also:  Moderation

節制 means moderation or temperance in Chinese, Japanese Kanji, and old Korean Hanja.

Moderation is creating a healthy balance in your life between work and play, rest and exercise. You don't overdo or get swept away by the things you like. You use your self-discipline to take charge of your life and your time.

節制 can also be translated as sobriety or self-restraint.

This is often used as part of the Seven Heavenly Virtues to represent sobriety and/or temperance.

See Also:  Prudence | Ethics | Humble

謙虛 can also be translated as humbleness or humility.

In Chinese and Korean, the first character means “modest.” The second means “empty.” Together these characters reinforce the ideas of modesty and being empty of ego.

In Japan, they tend to use a slightly-simplified version of the second Kanji for this word. It also happens to be an alternate/simplified version used in China too. If you want to order the modern Japanese/simplified version, just click in the Kanji image shown to the right, instead of the button above.

See Also:  Moderation

Depending on the context, 謙遜 can be translated as modesty, humbleness, or humility.

The first character means modesty, while the second means yielding. Together, it could be stated as “yielding modesty.”

See Also:  Chastity | Prudence | Moderation

一曰慈二曰儉三曰不敢為天下先 is an excerpt from the 67th Chapter of Lao Tzu's (Lao Zi's) Te-Tao Ching (Dao De Jing).

This is the part where the three treasures are discussed. In English, we'd say these three treasures are compassion, frugality, and humility. Some may translate these as love, moderation, and lack of arrogance. I have also seen them translated as benevolence, modesty, and “Not presuming to be at the forefront in the world.” You can mix them up the way you want, as translation is not really a science but rather an art.

I should also explain that the first two treasures are single-character ideas, yet the third treasure was written out in six characters (there are also some auxiliary characters to number the treasures).

If Lao Tzu's words are important to you, then a wall scroll with this passage might make a great addition to your home.

吾道一以貫之 is a phrase from the Analects of Confucius that translates as “My Way has one thread that runs through it.”

Other translations include:
My Way is penetrated by a single thread.
There is one single thread binding my Way together.
My Way is run through with a unifying thread.
My Way is Consistent.
And sometimes poetic license is taken, and it is translated as:
My Way is the only one; I'll treasure it and stick to it with humility until the end.

After this was said, some 2500+ years ago, another disciple of Confucius clarified the meaning by stating, “Our master's Way is to be loyal and have a sense of reciprocity.”

In Japanese, this is purported to be romanized as “Waga michi ichi wo motte kore wo tsuranuku,” though some will argue the true pronunciation.

Note: Sometimes written 吾道以一貫之 instead of 吾道一以貫之 with no difference in meaning.

谦逊正直温柔忍耐克己不屈 are the virtues used by Choi Kwang Do Martial Arts.

The characters shown here are in the ancient Korean Hanja form of writing. If you wish for a Korean Hangul form of these tenets, we can arrange that with our Master Calligrapher Xing An-Ping (click on the Hangul next to the South Korean flag above to order this in Hangul).

廉耻精進忍耐遵守克己謙遜百折不屈 are the tenets of Tang Soo Do.

After some research, it appears this list was compiled in English based on Taekwondo tenets. We filled in a few of the words that did not have a corresponding Hanja or Hangul. If someone else has a better list with characters included, please contact me.

Chapter 27 of the Daodejing reveals a profound truth about mastery: the highest skill leaves no trace, requires no force, and appears almost invisible.

善行無轍跡， 善言無瑕謫， 善數不用籌策， 善閉無關鍵而不可開， 善結無繩約而不可解。 是以聖人常善救人， 故無棄人； 常善救物， 故無棄物。 是謂襲明。 故善人者，不善人之師； 不善人者，善人之資。 不貴其師，不愛其資， 雖智大迷， 是謂要妙。

The sage moves through life with such natural harmony that nothing seems imposed; doors need no locks, knots require no rope, and actions leave no mark behind.

This is the essence of wúwéi (effortless action), where true ability arises from deep alignment with the Tao rather than deliberate effort.

At its heart, this chapter teaches compassion without exception. The sage “abandons no one and nothing,” recognizing value in all people and all things. Even those who seem flawed or unrefined are not rejected, but understood as part of a greater whole with each person both a student and a teacher in the unfolding of life.

Laozi reminds us that wisdom is not about perfection or control, but about subtle awareness. The truly skilled individual does not rely on tools, rules, or rigid structures; instead, they embody an intuitive understanding that makes their actions naturally complete.

In this way, excellence becomes quiet, effortless, and beyond imitation.

This teaching also reflects a deeper philosophical insight: Opposites are interdependent. The “good” person learns from the “not good,” and the “not good” provides the material for growth. To reject either is to misunderstand the balance of existence itself.

As calligraphy, Daodejing Chapter 27 serves as a reminder to cultivate inner mastery rather than outward display. It is a meditation on refinement, humility, and the quiet power of skill perfected through harmony with the natural order.

Note: The Chinese text used here is based on the early Mawangdui silk manuscript tradition (2nd century BCE). The Guodian manuscripts do NOT preserve Chapter 27 in full form.