Caveat: 75) 자연에 순응하면 몸과 마음이 편안하다는 것을 알게되어 감사한 마음으로 절합니다

“I bow with a thankful heart and become aware of the tranquility of body and mind as they accommodate [the demands of] nature.”

This is #75 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


73. 새싹들의 강인함을 알게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become aware of the tenacity of a sprouting plant.”
74. 무지개의 황홀함을 알게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become aware of the ecstacy of rainbows.”
75. 자연에 순응하면 몸과 마음이 편안하다는 것을 알게되어 감사한 마음으로 절합니다.

I would read this seventy-fifth affirmation as: “I bow with a thankful heart and become aware of the tranquility of body and mind as they accommodate [the demands of] nature.”

Not feeling particular tranquility lately.

There were some nice thunderstorms yesterday and last night.

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Caveat: 74) 무지개의 황홀함을 알게되어 감사한 마음으로 절합니다

“I bow with a thankful heart and become aware of the ecstasy of rainbows.”

This is #74 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


72. 시냇물 소리의 시원함을 알게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become aware of the brightness of a running brook’s sound.”
73. 새싹들의 강인함을 알게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become aware of the tenacity of a sprouting plant.”
74. 무지개의 황홀함을 알게되어 감사한 마음으로 절합니다.

I would read this seventy-fourth affirmation as: “I bow with a thankful heart and become aware of the ecstasy of rainbows.”

That sounds like it should be a poem. 

I have been doing nothing but working. I didn’t see a rainbow.

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Caveat: 73) 새싹들의 강인함을 알게되어 감사한 마음으로 절합니다

“I bow with a thankful heart and become aware of the tenacity of a sprouting plant.”

This is #73 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


71. 바람 소리의 평화로움을 알게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become aware of the peacefulness of the wind.”
72. 시냇물 소리의 시원함을 알게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become aware of the brightness of a running brook’s sound.”
73. 새싹들의 강인함을 알게되어 감사한 마음으로 절합니다.

I would read this seventy-third affirmation as: “I bow with a thankful heart and become aware of the tenacity of a sprouting plant.”

I need more tenacity.

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Caveat: 72) 시냇물 소리의 시원함을 알게되어 감사한 마음으로 절합니다

“I bow with a thankful heart and become aware of the brightness of a running brook’s sound.”

This is #72 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


70. 새 소리의 맑음을 알게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become aware of the serenity of birdsong.”
71. 바람 소리의 평화로움을 알게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become aware of the peacefulness of the wind.”
72. 시냇물 소리의 시원함을 알게되어 감사한 마음으로 절합니다.

I would read this seventy-second affirmation as: “I bow with a thankful heart and become aware of the brightness of a running brook’s sound.”

시원함 should really be something like “refreshingness,” and the source verb is oftentimes translated as “to be cool,” but I didn’t like either of these. I chose “brightness.” “Cool” seems especially inapt – since hot soup can be 시원하다, too. It’s all in the effect it has on you. The word 시원하다 has a lot of meanings, and is very common, but translating it is difficult. It could also be “to be restful” or “to be relieved” or “to be unburdened.” It can apply to anything: a cool drink, hot soup, a breeze, a view, a forest path, a babbling brook, a loud political speech, a torturous confession.

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Caveat: 71) 바람 소리의 평화로움을 알게되어 감사한 마음으로 절합니다

“I bow with a thankful heart and become aware of the peacefulness of the wind.”

This is #71 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).

69. 생명들의 신비로움을 알게되어 감사한 마음으로 절합니다.
       “I bow with a thankful heart and become aware that life is magical.”

70. 새 소리의 맑음을 알게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become aware of the serenity of birdsong.”

71. 바람 소리의 평화로움을 알게되어 감사한 마음으로 절합니다.

I would read this seventy-first affirmation as: “I bow with a thankful heart and become aware of the peacefulness of the wind.”

I like these recent affirmations a lot more than the ones before. They’re zennier.

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Caveat: 70) 새 소리의 맑음을 알게되어 감사한 마음으로 절합니다

“I bow with a thankful heart and become aware of the serenity of birdsong.”

This is #70 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


68. 세상의 아름다움을 알게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become aware that the world is beautiful.”
69. 생명들의 신비로움을 알게되어 감사한 마음으로 절합니다.
“I bow with a thankful heart and become aware that life is magical.”

70. 새 소리의 맑음을 알게되어 감사한 마음으로 절합니다.

I would read this seventieth affirmation as: “I bow with a thankful heart and become aware of the serenity of birdsong.”

I’m not absolutely sure that 새 소리 [sae sori] means “birdsong.” But it sounds nice if that’s what if means.

What I’m listening to right now.

Trampled by Turtles – New Orleans. Except this song makes me think of Duluth. Because that’s where the group Trampled by Turtles hails from.

The name “Trampled by Turtles” seems like a kind of Zen koan, come to think of it…

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Caveat: 69) 생명들의 신비로움을 알게되어 감사한 마음으로 절합니다

“I bow with a thankful heart and become aware that life is magical.”

This is #69 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


67. 나와 남이 하나임을 알게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become aware that I and others are one.”
68. 세상의 아름다움을 알게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become aware that the world is beautiful.”
69. 생명들의 신비로움을 알게되어 감사한 마음으로 절합니다.

I would read this sixty-ninth affirmation as: “I bow with a thankful heart and become aware that life is magical.”

The word “신비로움” [sin-bi-ro-um] is normally “mystery,” but the verb from which it derives can also mean “to be amazing” or “to be magical” and I decided to go with an unconventional translation here because I liked the idea of trying to sound a little bit poetic. “Life being magical” sounds more interesting than “life’s mysteries” – or in any event, less cliched.

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Caveat: 68) 세상의 아름다움을 알게되어 감사한 마음으로 절합니다

“I bow with a thankful heart and become aware that the world is beautiful.”

This is #68 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


66. 모든 생명은 우주의 이치 속에서 살아간다는 것을 알게되어 감사한 마음으로 절합니다.
“I bow with a thankful heart and become aware that all life is living within the principles of the universe.”

67. 나와 남이 하나임을 알게되어 감사한 마음으로 절합니다.
“I bow with a thankful heart and become aware that I and others are one.”

68. 세상의 아름다움을 알게되어 감사한 마음으로 절합니다.

I would read this sixty-eighth affirmation as: “I bow with a thankful heart and become aware that the world is beautiful.”

This is my favorite affirmation so far.

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Caveat: 67) 나와 남이 하나임을 알게되어 감사한 마음으로 절합니다

“I bow with a thankful heart and become aware that I and others are one.”

This is #67 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


65. 모든 생명은 소통과 교감이 이루어진다는 것을 알게되어 감사한 마음으로 절합니다.
“I bow with a thankful heart and become aware that all life is achieved through communication and sympathy.”

66. 모든 생명은 우주의 이치 속에서 살아간다는 것을 알게되어 감사한 마음으로 절합니다.
“I bow with a thankful heart and become aware that all life is living within the principles of the universe.”

67. 나와 남이 하나임을 알게되어 감사한 마음으로 절합니다.

I would read this sixty-seventh affirmation as: “I bow with a thankful heart and become aware that I and others are one.”

I have no idea if I got that right or not.  It seems right, it fits with Buddhist themes, but I really had to guess at the first three words “나와 남이 하나임” as not even the dictionary was being exceptionally helpful.

I’ve been really depressed about my Korean-learning project, lately. I overhear things, and just don’t understand what’s going on. This morning was a typical example: there was one of those “building announcements” over my apartment’s intercom, and I understood “this is an announcement” and “so, telling you this one more time,” but I didn’t get any actual useful information out of the announcement. I’ve clearly lost the gumption I had to sign up for a morning language class – too overwhelmed by the commute required.

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Caveat: Addressing People

Korean terms for family members seem quite overwhelming to those of us trying to learn the language.  First of all, there are so many of them.  But second of all, Koreans use many of those terms quite freely with people they aren't related to:  in particular, because of the social prohbition, under most circumstances, against addressing one's elders by their names, many of the various terms for relatives are used for directly addressing (i.e. talking to, calling out to) older friends and acquaintances.  These many "terms of direct address" take the place of the word "you," too, since the various Korean words for "you" seem mostly reserved for advertising copy (e.g. 당신) and talking with children (e.g. 너).

I finally found a blog page that summarizes many of the vocabulary items for relatives and family relations pretty well. I recommend it, but even that summary seems to miss a lot of useful and important information.

For example, during a recent unit on English-language family terms with a fairly low-level 3rd/4th/5th grade class, I realized that they were using the term I had learned meant nephew/niece (조카 [joka]) to mean what we would call "first cousin once removed" (a horrible term – more colloquially we always just said "cousin" in the family reuinion type settings when I was growing up).  Which to say, in the term 조카 there is embedded a sort of generational concept.

In researching that word 조카 at an online dictionary, I found some additional complications on it that aren't covered on the above-referenced web page:

처조카 = wife's niece or nephew
조카사위 = niece's husband
조카며느리 = nephew's wife

I'm sure that for almost all of the terms on that webpage, a little research would dig up similar elaborations.

Also, there's a whole other set of terms of direct address that seem to apply to schoolmates and coworkers, only a few of which I can recognize.  Many of these are generic job titles, in the vein of 실장님 [siljangnim = "office manager," roughly], which is, for example, the term I should be using for the front-desk-lady at work.

But others aren't really titles at all, but bear on the generational separation between the two individuals:  I've recently been becoming aware of 선배 [seonbae] a lot in the Korean drama I'm currently watching – the word means schoolmate or workmate who is "ahead" of one, in seniority terms (it's not clear to me if this is relative seniority or actually years of age – for example, if I'm older but start at a given company later, is someone ahead of me in the seniority chain but younger than me in age a 선배?).  It's translated as "senior" but that utterly fails to capture its actual usage.

One thing I've never seen is a truly satisfying list, in one place, of ALL the terms of direct address that Koreans use:  mostly when you see someone discussing Korean terms of direct address you get a few examples and then some annoying comment to the effect of:  Koreans have hundreds if not thousands of terms of direct address, including names for relatives and titles of coworkers and schoolmates, etc.  So my request is:  how about a list?  I guess it will have to be another little project of mine.  Maybe someday.

Caveat: 66) 모든 생명은 우주의 이치 속에서 살아간다는 것을 알게되어 감사한 마음 으로 절합니다

“I bow with a thankful heart and become aware that all life is living within the principles of the universe.”

This is #66 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


64. 모든 생명은 하나로 연결되어있다는 것을 알게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become aware that all life is connected as one.”
65. 모든 생명은 소통과 교감이 이루어진다는 것을 알게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become aware that all life is achieved through communication and sympathy.”
66. 모든 생명은 우주의 이치 속에서 살아간다는 것을 알게되어 감사한 마음으로 절합니다

I would read this sixty-sixth affirmation as: “I bow with a thankful heart and become aware that all life is living within the principles of the universe.”

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Caveat: 65) 모든 생명은 소통과 교감이 이루어진다는 것을 알게되어 감사한 마음으로 절합니다

“I bow with a thankful heart and become aware that all life is achieved through communication and sympathy.”

This is #65 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


63. 승가에 귀의하게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become converted to the [Buddha’s] Priesthood.”
64. 모든 생명은 하나로 연결되어있다는 것을 알게되어 감사한 마음으로 절합니다.
“I bow with a thankful heart and become aware that all life is connected as one.”

65. 모든 생명은 소통과 교감이 이루어진다는 것을 알게되어 감사한 마음으로 절합니다.

I would read this sixty-fifth affirmation as: “I bow with a thankful heart and become aware that all life is achieved through communication and sympathy.”

“Communication and sympathy” above is the subject of the verb achieve, while “all life” is a topic, and it’s hard to put that together with the lack of an object. So I kind of messed around with the verb roles a little bit. 

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Caveat: 64) 모든 생명은 하나로 연결되어있다는 것을 알게되어 감사한 마음으로 절합니다

“I bow with a thankful heart and become aware that all life is connected as one.”

This is #64 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


62. 부처님의 법에 귀의하게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become converted to the Buddha’s Dharma.”
63. 승가에 귀의하게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become converted to the [Buddha’s] Priesthood.”
64. 모든 생명은 하나로 연결되어있다는 것을 알게되어 감사한 마음으로 절합니다.

I would read this sixty-fourth affirmation as: “I bow with a thankful heart and become aware that all life is connected as one.”

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Caveat: 63) 승가에 귀의하게되어 감사한 마음으로 절합니다

“I bow with a thankful heart and become converted to the [Buddha’s] Priesthood.”

This is #63 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).

61. 부처님께 귀의하게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become converted to the Buddha.”

62. 부처님의 법에 귀의하게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become converted to the Buddha’s Dharma.”

63. 승가에 귀의하게되어 감사한 마음으로 절합니다.

I would read this sixty-third affirmation as: “I bow with a thankful heart and become converted to the [Buddha’s] Priesthood.”

More and more, I think the “become converted to” should actually be translated as a simple “embrace.” But whatever translation is used, it should be consistent in the affirmations where it’s used from #61 onward.

Up to this point, I had – through the miracle of cut-and-paste – developed the habit of repeating all the previous affirmations. But it was getting out of hand – the posts get quite long, and probably mean absolutely nothing to most of my readers, except giving the blog a kind of cluttery feel. So I’ve repented that repetitiveness. Instead, I’ve created a new category “The 108” which I will use to allow those interested in viewing all these affirmations together, and I will only repeat the two most recent previous affirmations in each post. I will take the time to go back and edit out the repetitiveness in the previous posts, eventually. [UPDATE: as indeed came to pass…]

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Caveat: Damn Lazy Linguists

Everyone knows I have a weirdly immoderate love for reference books. I am the one who reads dictionaries and encyclopedias recreationally, and who compulsively visits wikipedia online the way normal people visit facebook.

pictureOn Saturday, I shelled out something over a 100,000 won (a hundred bucks) for a reference book. It’s one I’ve fantasized owning for at least two years. The actual value I will derive from it is highly dubious – I’m not sufficiently advanced to get most of what it has to say. It’s A Reference Grammar of Korean, a sort of exhaustive synchronic and diachronic study of the Korean language, by a trained linguist, and written in English, which makes it at least a little bit accessible.

It has one major drawback. It’s such a huge drawback that I kept telling myself I shouldn’t buy it. It’s a drawback that has me seething with frustration every time I open it. The problem is that Mr Martin, the book’s author, opted not to use the Korean writing system in his massive tome (over 1000 pages). Instead of hangeul, he uses our own charming Roman alphabet.

This has deep limitations. The most widely used “popular” Romanizations are unworkable for such an academic study as his, since they are not, strictly speaking, “reversible” – that is, there is not a one-for-one correspondence between their letters and the letters of hangeul. Reversibility is crucial in an academically reputable linguistic oeuvre of this caliber, because you have to be able to reconstruct what the heck he’s talking about in any given example. So he opts for a modified version of the infamous Yale Romanization.

I despise the Yale Romanization, despite my deep sympathies for the issue of reversibility just mentioned. Mostly because it is nastily counter-intuitive to English speakers. The letters are just “wrong.” Consider a common phrase like “In South Jeolla Province”: 전라남도에서. The ROK government’s Romanization, which I’m meticulously loyal to in this blog, would be “jeollanam-do-eseo”. The Yale is “cenlanam-to-eyse”. How can you come close to pronouncing that correctly, with a spelling like that? It’s a bit like Pinyin, in this respect. If you have no idea what I’m ranting on about, don’t worry about it.

One might ask, why did the author choose to do this? It seems almost disrespectful of the Korean language, at some level. But actually, as a linguist, I understand perfectly.  You see, people like me – people trying to learn Korean – are not, in fact, his target audience. Nor, obviously, are any actual Korean speakers – actual Korean speakers can, of course, read the reference grammars written in Korean, which abound. No, Mr Martin’s target audience is linguists. And linguists, despite being linguists, have a low toleration for being asked to learn new writing systems just in order to absorb a few charming points of abstract syntax for some given language. Personally, I find this… strange. It strikes me as lazy, a little bit – and disrespectful of whatever language is being looked at. At the least, it strikes me as vaguely unprofessional of them. But it’s a true fact about linguists, I cannot deny.

I’ve decided to tolerate it, though. The book is too useful and downright fascinating. Maybe someday my Korean will be good enough that I can actually derive usefulness from a Korean grammar written in Korean. That would be very exciting. But until then, I guess I will put up with Martin’s idiosyncratic Yale. And maybe, meanwhile, Mr Martin will make a future edition that puts the effort into putting hangeul in brackets, or something, alongside all his transcriptions. Putting the original spelling in Korean alongside that nifty reversible transliteration in that abhorrent Yale system (for all the lazy linguists out there)… well, that would be both highly professional and deeply respectful.

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Caveat: 62) 부처님의 법에 귀의하게되어 감사한 마음으로 절합니다

“I bow with a thankful heart and become converted to the Buddha’s Dharma.”

This is #62 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


60. 죄를 지은 사람에 대한 자비심의 부족함을 참회하며 절합니다.
         “I bow in repentance of any insufficiency [in showing] mercy toward guilty people.”
61. 부처님께 귀의하게되어 감사한 마음으로 절합니다.
        “I bow with a thankful heart and become converted to the Buddha.”
62. 부처님의 법에 귀의하게되어 감사한 마음으로 절합니다.

I would read this sixty-second affirmation as: “I bow with a thankful heart and become converted to the Buddha’s Dharma.”
Just add dharma (법 [beop = “law, rule”]).

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Caveat: 61) 부처님께 귀의하게되어 감사한 마음으로 절합니다

“I bow with a thankful heart and become converted to the Buddha.”

This is #61 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


59. 외로운 사람에 대한 자비심의 부족함을 참회하며 절합니다.
        “I bow in repentance of any insufficiency [in showing] mercy toward lonely people.”
60. 죄를 지은 사람에 대한 자비심의 부족함을 참회하며 절합니다.
         “I bow in repentance of any insufficiency [in showing] mercy toward guilty people.”
61. 부처님께 귀의하게되어 감사한 마음으로 절합니다.

I would read this sixty-first affirmation as: “I bow with a thankful heart and become converted to the Buddha.”

I was dreading #61 because the syntactic pattern changes completely, but it wasn’t too bad. I’m unsure whether the “-게되어” is a causative, a passive, or some other type of structure, so I’m not sure about the “become converted” part – it could be a much simpler “embrace.”

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Caveat: 60) 죄를 지은 사람에 대한 자비심의 부족함을 참회하며 절합니다

“I bow in repentance of any insufficiency [in showing] mercy toward guilty people.”

This is #60 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).

58. 고집스러운 사람에 대한 자비심의 부족함을 참회하며 절합니다.
        “I bow in repentance of any insufficiency [in showing] mercy toward stubborn people.”

59. 외로운 사람에 대한 자비심의 부족함을 참회하며 절합니다.
        “I bow in repentance of any insufficiency [in showing] mercy toward lonely people.”

60. 죄를 지은 사람에 대한 자비심의 부족함을 참회하며 절합니다.

I would read this sixtieth affirmation as: “I bow in repentance of any insufficiency [in showing] mercy toward guilty people.”

Guilty, guilty, guilty, guilty, guilty, guilty…

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Caveat: 59) 외로운 사람에 대한 자비심의 부족함을 참회하며 절합니다

“I bow in repentance of any insufficiency [in showing] mercy toward lonely people.”

This is #59 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).

57. 가난한 사람에 대한 자비심의 부족함을 참회하며 절합니다.
        “I bow in repentance of any insufficiency [in showing] mercy toward poor people.”

58. 고집스러운 사람에 대한 자비심의 부족함을 참회하며 절합니다.
        “I bow in repentance of any insufficiency [in showing] mercy toward stubborn people.”

59. 외로운 사람에 대한 자비심의 부족함을 참회하며 절합니다.

I would read this fifty-ninth affirmation as: “I bow in repentance of any insufficiency [in showing] mercy toward lonely people.”

I wish people would show less compassion toward lonely people. A lot of “lonely” people are perfectly content being alone, a lot of the time. Well, I don’t know that. But in my own case, I’ve got a certain comfort and contentment with my solitude. I rarely view it as a bad thing at all.

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Caveat: 개성

A poem by Kim Gwang-seop:

개성
빈천한 묏골에서
하나의 돌맹이로 태어 나서커
다란 바위가 되지 못할지라도
또한
하나의 시내로서 흘러서
넓은 바다에 이르지 못할지라도
그대는 무한에 비상하는 순간을 가지라

My feeble effort at translation, with lots of doubts and confusions and caveats:

Individuality
from poor dead bones
born and raised as a lone pebble
unable to become the great rock
also
flowing as a lone stream
unable to arrive at the wide sea
you hold an extraordinary moment to reach infinity

A more professional translation, by someone who goes by the name “Doc Rock” online (but who is apparently a PhD in Korean Lit):

Individuality
Though from an impoverished mountain valley,
Born as a pebble
Never to be a great boulder
Or
Flowing like a stream
Never to be wide as a sea
You will have moments to soar limitlessly

Why am I attempting this kind of thing, when I still can’t put together a coherent sentence most of the time? I just feel like doing it, I guess.

개성

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Caveat: 58) 고집스러운 사람에 대한 자비심의 부족함을 참회하며 절합니다

“I bow in repentance of any insufficiency [in showing] mercy toward stubborn people.”

This is #58 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


56. 슬픈 사람에 대한 자비심의 부족함을 참회하며 절합니다.
        “I bow in repentance of any insufficiency [in showing] mercy toward sad people.”
57. 가난한 사람에 대한 자비심의 부족함을 참회하며 절합니다.
        “I bow in repentance of any insufficiency [in showing] mercy toward poor people.”
58. 고집스러운 사람에 대한 자비심의 부족함을 참회하며 절합니다.

I would read this fifty-eighth affirmation as: “I bow in repentance of any insufficiency [in showing] mercy toward stubborn people.”
I think my problem is more just in being a stubborn person, myself.

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Caveat: 57) 가난한 사람에 대한 자비심의 부족함을 참회하며 절합니다

“I bow in repentance of any insufficiency [in showing] mercy toward poor people.”

This is #57 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


55. 병든 사람에 대한 자비심의 부족함을 참회하며 절합니다.
        “I bow in repentance of any insufficiency [in showing] mercy toward sick people.”
56. 슬픈 사람에 대한 자비심의 부족함을 참회하며 절합니다.
        “I bow in repentance of any insufficiency [in showing] mercy toward sad people.”
57. 가난한 사람에 대한 자비심의 부족함을 참회하며 절합니다.

I would read this fifty-seventh affirmation as: “I bow in repentance of any insufficiency [in showing] mercy toward poor people.”

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Caveat: 56) 슬픈 사람에 대한 자비심의 부족함을 참회하며 절합니다

“I bow in repentance of any insufficiency [in showing] mercy toward sad people.”

This is #56 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


54. 이 세상을 옳고 그름으로 분별하며 살아온 죄를 참회하며 절합니다.
        “I bow in repentance of any misdeeds lived and discerning this world right or wrong.”
55. 병든 사람에 대한 자비심의 부족함을 참회하며 절합니다.
        “I bow in repentance of any insufficiency [in showing] mercy toward sick people.”
56. 슬픈 사람에 대한 자비심의 부족함을 참회하며 절합니다.

I would read this fifty-sixth affirmation as: “I bow in repentance of any insufficiency [in showing] mercy toward sad people.”

Another one of those super-easy translations – just plug in a single change of vocabulary to the preceding one.

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Caveat: 55) 병든 사람에 대한 자비심의 부족함을 참회하며 절합니다

“I bow in repentance of any insufficiency [in showing] mercy toward sick people.”

This is #55 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


53. 이 세상을 좋고 나쁨으로 분별하며 살아온 죄를 참회하며 절합니다.
        “I bow in repentance of any misdeeds lived and discerning this world good or bad.”
54. 이 세상을 옳고 그름으로 분별하며 살아온 죄를 참회하며 절합니다.
        “I bow in repentance of any misdeeds lived and discerning this world right or wrong.”
55. 병든 사람에 대한 자비심의 부족함을 참회하며 절합니다.

I would read this fifty-fifth affirmation as: “I bow in repentance of any insufficiency [in showing] mercy toward sick people.”

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Caveat: 54) 이 세상을 옳고 그름으로 분별하며 살아온 죄를 참회하며 절합니다

“I bow in repentance of any misdeeds lived and discerning this world right or wrong.”

This is #54 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


52. 이 세상을 높고 낮음으로 분별하며 살아온 죄를 참회하며 절합니다.
        “I bow in repentance of any misdeeds lived and discerning this world high or low.”
53. 이 세상을 좋고 나쁨으로 분별하며 살아온 죄를 참회하며 절합니다.
        “I bow in repentance of any misdeeds lived and discerning this world good or bad.”
54. 이 세상을 옳고 그름으로 분별하며 살아온 죄를 참회하며 절합니다.

I would read this fifty-fourth affirmation as: “I bow in repentance of any misdeeds lived and discerning this world right or wrong.”

Right: making kids laugh happily in class.

Wrong: making a kid cry because I was trying to be “fair” and wanted him to finish his homework.

Teaching seems like a constant effort to walk a path you can’t see in front of you.

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Caveat: 53) 이 세상을 좋고 나쁨으로 분별하며 살아온 죄를 참회하며 절합니다

“I bow in repentance of any misdeeds lived and discerning this world good or bad.”

This is #53 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


51. 이 세상을 많고 적음으로 분별하며 살아온 죄를 참회하며 절합니다.
       “I bow in repentance of any misdeeds lived and discerning this world, more or less.”
52. 이 세상을 높고 낮음으로 분별하며 살아온 죄를 참회하며 절합니다.
        “I bow in repentance of any misdeeds lived and discerning this world high or low.”
53. 이 세상을 좋고 나쁨으로 분별하며 살아온 죄를 참회하며 절합니다.

I would read this fifty-third affirmation as: “I bow in repentance of any misdeeds lived and discerning this world good or bad.”

Maybe it should be “through good or bad.” I felt tired, last night, just looking at my new schedule. I have a lot of preparing to do in order to be able to approach all my classes confidently. I’m especially hopeful to do a good job with the single high-level debate class Curt asked me to put together – since it’s the one spot in the schedule where he’s decided to use me as an innovator as opposed to someone just going along with what’s already in place. I really liked the LBridge debate program, so I suppose that forms the basis of what I want to do, but I will have to make it “my own.”

Unrelatedly, another miscellany: my student Yewon misses me. I miss her too – she was one of the most awesome fourth-graders ever. Here’s her email.

to. jared teacher
Hello, teacher!! my name is jeeny (yewon)
Im very miss you ㅠㅠ
teacher how are you? im so,so+.+
teacher good bye~~
from. jeeny (yewon)
내 친구 은총이 이름으로 보내요!!

pictureLastly… maybe unrelatedly, again… here is a candid picture of Han and Chewbacca, at right, discerning the world through good or bad – legostyle.

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Caveat: 52) 이 세상을 높고 낮음으로 분별하며 살아온 죄를 참회하며 절합니다

“I bow in repentance of any misdeeds lived and discerning this world high or low.”

This is #52 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


50. 나만을 생각하여 꽃과 나무를 함부로 자르는 어리석음을 참회하며 절합니다.
        “I bow in repentance of all the stupidity which comes alive to cut trees and flowers randomly [by] thinking of only myself.”
51. 이 세상을 많고 적음으로 분별하며 살아온 죄를 참회하며 절합니다.
       “I bow in repentance of any misdeeds lived and discerning this world, more or less.”
52. 이 세상을 높고 낮음으로 분별하며 살아온 죄를 참회하며 절합니다.

I would read this fifty-second affirmation as: “I bow in repentance of any misdeeds lived and discerning this world high or low.”

This gave me a little bit of insight to the previous one, too – I made a small adjustment to the translation of that one (just in word order, to capture the developing parllelism). It doesn’t work perfectly – I still can’t quite see what the implied subject is for “more or less” and “high or low.”

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Caveat: 51) 이 세상을 많고 적음으로 분별하며 살아온 죄를 참회하며 절합니다

“I bow in repentance of any misdeeds lived and discerning, more or less, this world.”

This is #51 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


49. 나만을 생각하여 산과 바다를 더럽히며 살아 온 어리석음을 참회하며 절합니다.
        “I bow in repentance of all the stupidity which comes alive to dirty the mountains and the sea [by] thinking of only myself.”
50. 나만을 생각하여 꽃과 나무를 함부로 자르는 어리석음을 참회하며 절합니다.
        “I bow in repentance of all the stupidity which comes alive to cut trees and flowers randomly [by] thinking of only myself.”
51. 이 세상을 많고 적음으로 분별하며 살아온 죄를 참회하며 절합니다.

I would read this fifty-first affirmation as: “I bow in repentance of any misdeeds lived and discerning, more or less, this world.”

I’m not really comfortable with this translation. I may think of a revision, but it’s the best I can come up with, for now. I’m not liking the “more or less” (which is “많고 적음으로”) – literally, it might be “by means of being more and being less.” What (or who) is being more and less? The implied subject (I)? The discernment? The object (this world)? The living of the following clause? Well, anyway.

More or less.

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Caveat: 50) 나만을 생각하여 꽃과 나무를 함부로 자르는 어리석음을 참회하며 절합니다

“I bow in repentance of all the stupidity which comes alive to cut trees and flowers randomly [by] thinking of only myself.”

This is #50 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


48. 나만을 생각하여 하늘과 땅을 더럽히며 살아 온 어리석음을 참회하며 절합니다.
        “I bow in repentance of all the stupidity which comes alive to dirty heaven and earth [by] thinking of only myself.”
49. 나만을 생각하여 산과 바다를 더럽히며 살아 온 어리석음을 참회하며 절합니다.
        “I bow in repentance of all the stupidity which comes alive to dirty the mountains and the sea [by] thinking of only myself.”
50. 나만을 생각하여 꽃과 나무를 함부로 자르는 어리석음을 참회하며 절합니다.

I would read this fiftieth affirmation as: “I bow in repentance of all the stupidity which comes alive to cut trees and flowers randomly [by] thinking of only myself.”

This strikes me as a “stewardship” message, useful for environmentally aware thinking.

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Caveat: Clusivity

Clusivity, in linguistics, refers to a semantic atttribute of the plural first-person.  Some languages divide the plural first-person into two "sub"-persons:  an inclusive and exclusive.  Hence the term clusivity.   The inclusive plural first-person is a "we" that includes the listener.  The exclusive plural first-person is a "we"  that excludes the listener.

The Korean language has several terms for "we," and they're normally presented as differing in usage related mostly to levels of deference and formality.  우리 [uri] is a sort of familiar or friendly "we," while 저희 [jeohui] is more of a formal, deferential "we." 

Last month, talking with my co-teacher at Hongnong, however, I had a sort of insight, as I was trying to sort out why the one I was using was "wrong":  maybe there's a difference in the dimension of clusivity?  Specifically, 우리 [uri] seems to be inclusive, while 저희 [jeohui] is exclusive.  This could easily semantically transform, over time, into a perception of greater semantic deference for the exclusive version of the pronoun.

I tried to google references to clusivity in Korean and couldn't find any.  So if this has any linguistic validity, it hasn't been discussed in academic settings as far as I can tell.

 

Caveat: 49) 나만을 생각하여 산과 바다를 더럽히며 살아 온 어리석음을 참회하며 절합니다

“I bow in repentance of all the stupidity which comes alive to dirty the mountains and the sea [by] thinking of only myself.”

This is #49 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


47. 세상의 물을 더럽히며 살아 온 어리석음을 참회하며 절합니다.
        “I bow in repentance of all the stupidity which comes alive to dirty the world’s water.”
48. 나만을 생각하여 하늘과 땅을 더럽히며 살아 온 어리석음을 참회하며 절합니다.
        “I bow in repentance of all the stupidity which comes alive to dirty heaven and earth [by] thinking of only myself.”
49. 나만을 생각하여 산과 바다를 더럽히며 살아 온 어리석음을 참회하며 절합니다.

I would read this forty-ninth affirmation as: “I bow in repentance of all the stupidity which comes alive to dirty the mountains and the sea [by] thinking of only myself.”

This is really a repeat of the last one, with the nouns-to-be-dirtied switched out.

Speaking of dirtied mountains and sea, today is the 21st anniversary of the day I signed the paperwork in which I joined the US Army.

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Caveat: 48) 나만을 생각하여 하늘과 땅을 더럽히며 살아 온 어리석음을 참회하며 절합니다

“I bow in repentance of all the stupidity which comes alive to dirty heaven and earth [by] thinking of only myself.”

This is #48 out of a series of 108 daily Buddhist affirmations that I am attempting to translate with my hands tied behind my back (well not really that, but I’m deliberately not seeking out translations on the internet, using only dictionary and grammar).


46. 세상의 공기를 더럽히며 살아 온 어리석음을 참회하며 절합니다.
        “I bow in repentance of all the stupidity which comes alive to dirty the world’s air.”
47. 세상의 물을 더럽히며 살아 온 어리석음을 참회하며 절합니다.
        “I bow in repentance of all the stupidity which comes alive to dirty the world’s water.”
48. 나만을 생각하여 하늘과 땅을 더럽히며 살아 온 어리석음을 참회하며 절합니다.

I would read this forty-eighth affirmation as: “I bow in repentance of all the stupidity which comes alive to dirty heaven and earth [by] thinking of only myself.”

I’m not sure about the “[by] thinking of” in the above. The ending -여 is most likely a simple finite verb ending – normally 하여 is contracted to the extremely common 해, but I seem to recall reading somewhere that in formal discourse (such as Buddhist affirmations?) it stays uncontracted. The real question is, how does such a simple serial verb, tacked onto the front, function semantically? – at the very least, I didn’t really see how it fit in with what follows, syntactically. But the “[by]” is the only interpretation that broadly makes sense, philosophically, to me. So I made it a sort of “adverbial of manner” from a semantic standpoint.

Or maybe I’m thinking too much of only myself?

Lately, here, heaven and earth have seemed mostly dirtied by the vastly huge quantities of rain we’ve been receiving. Over the long, long winter, one always forgets how much rain falls in Korea during the non-winter parts of the year. I mostly associate the deluge-like rainfalls like we had yesterday with high summer – but I guess the monsoons are starting early this year.

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