Ambition in Chinese / Japanese...

野望 means ambition or aspiration in Japanese Kanji and old Korean Hanja.

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.

雄心 are the Chinese characters and Japanese Kanji for great ambition, lofty aspiration, or heroic spirit.

大志を抱 is a single Japanese word that kind of reads like a short proverb.

It suggests that you should have “high aims,” “ambitions,” or “aspirations” in your life.

鴻鵠之誌 is a Chinese proverb that implies that having grand ambitions also means that others will not understand your great expectations and ideas.

Though the actual words come from a longer saying of Confucius, which goes, “The little swallows living under the eaves wouldn't understand the lofty ambitions of a swan (who flies far and wide).”

This Confucius quote has led to this idiomatic expression in China that means “think big.” What you'd be saying is “The lofty ambitions of a swan.”

Note that Chinese people sometimes refer to the little swallow as one who does not “think big” but is, instead, stuck in a rut or just leading a mundane life. Therefore, it's a compliment to be called a swan but not a good thing to be called a swallow.

不怕路遠隻怕志短 is a Chinese proverb that literally translates as “Fear not long roads; fear only short ambition,” or “Don't fear that the road is long, only fear that your will/ambition/aspiration is short.”

Figuratively, this means: However difficult the goal is, one can achieve it as long as one is determined to do so.

Others may translate the meaning as “Don't let a lack of willpower stop you from pressing onward in your journey.”

大志を抱く is a Japanese proverb that suggests you should embrace, pursue, and realize your ambitions.

The first part means ambitions or aspirations.

The last part means to embrace or to hold in your arms.

Here's the character breakdown:
大志 (taishi) ambition; aspiration.
を (o) particle
抱く (idaku) to embrace; to hold in the arms (e.g. a baby); to hug; to harbor/harbour; to bear (e.g., a grudge); to entertain (e.g., suspicion); to sleep with; to sit on eggs.

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

不怕人窮隻怕志短 is a Chinese proverb that literally translates as: It is not poverty that is to be feared; It is low ambition.

Figuratively, this means: It is not poverty but a lack of lofty aspiration that is to be regretted.

大展宏圖 is a four-character proverb used in Chinese to mean “realize your ambitions” or “exhibit your ambition and success.”

It's used to talk about someone with great career ambitions. Almost literally, it expresses the idea of someone unfolding a great career like a map or a set of blueprint plans.

Very literally translated, these four characters mean “Great unfolding of a huge map” or “Great exhibition of a colossal plan.”

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.”

得誌 is a Chinese word that means to accomplish one's ambition, a dream come true, or to enjoy your success.

大望 is one of a few ways to write “dream big” in Japanese.

This is a good title if you want that to inspire ambition or high aspirations. 大望 is also a way to say “great expectations.”

望 holds the ideas of ambition, hope, desire, aspiring to, expectations, looking towards, to gaze (into the distance), and in some contexts, full moon rising.

望 is one of those single characters that is vague but in that vagueness, it also means many things.

望 is a whole word in Chinese and old Korean but is seldom seen alone in Japanese. Still, it holds the meanings noted above in all three languages.

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.