CAVEAT DVMPTRVCK

“I bow in repentance of any misdeeds lived, not regarding my body as something dear.”

The parallelism continues. Maybe, at this rate, I’ll figure out what the grammar is trying to do. Out of 108 affirmations, I’m now on number six.

…
4. 나는 어디서 왔는가, 어디로 갈 것인가를 생각하지 않고 살아온 죄를 참회하며 절합니다.
     “I bow in repentance of any misdeeds  lived, wherever I think I may have come from, wherever I think I may go to.”
5. 나는 누구인가, 참 나는 어디있는가를 망각한 채 살아 온 죄를 참회하며 절합니다.
     “I bow in repentance of any misdeeds lived, forgetting wherever I may be, whoever I may be.”
6. 나의 몸을 소중하게 여기지 않고 살아 온 죄를 참회하며 절합니다.

I would read this sixth affirmation as: “I bow in repentance of any misdeeds lived, not regarding my body as something dear.”

The first clause seems to literally say, “and not regarding my body preciously.” I settled on the above both with a mind to keeping the parallelism with the previous two affirmations, and to try to make sense of it. I’m not sure that I didn’t take too many liberties with the meaning, though.

[UPDATE: So it occurs to me, on rereading this much later, that I have misunderstood this aphorism – this one, and all those that have the same structure “…misdeeds lived, not regarding…”. The “not regarding my X” is in fact an example of the “misdeeds lived” – which is to say, you’re repenting for failing to experience the feeling in question.]

“I bow in repentance of any misdeeds lived, forgetting wherever I may be, whoever I may be.”

This is #5 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).

…
3. 지극한 마음으로 승가에 귀의합니다.
     “I turn to the Sangha [Buddhist community-of-faithful] with all my heart.”
4. 나는 어디서 왔는가, 어디로 갈 것인가를 생각하지 않고 살아온 죄를 참회하며 절합니다.
     “I bow in repentance of any misdeeds  lived, wherever I think I may have come from, wherever I think I may go to.”
5. 나는 누구인가, 참 나는 어디있는가를 망각한 채 살아 온 죄를 참회하며 절합니다.

I would read the fifth affirmation (with the same reservations and caveats as the last one’s) as: “I bow in repentance of any misdeeds lived, forgetting wherever I may be, whoever I may be.”

Fortunately, there is a lot of parallelism, from affirmation to affirmation. As a consequence, I could rely on the hard work invested in making sense of the fourth one to try to sort out this next one.

I’m still not comfortable with the connection between the main clause (second part of sentence, “I bow in repentance of any misdeeds lived”) and the preceding clause (first part, “forgetting …”) – not in this affirmation nor in my translation of the last one.  But I don’t really see how it works – is the first clause subordinate or coordinate, or is it a clause standing as some kind of noun or adjective modifying or modified by “lived”?

[UPDATE: So it occurs to me, on rereading this much later, that I have misunderstood this aphorism – this one, and all those that have the same structure “…misdeeds lived, forgetting…”. The “forgetting my X” is in fact an example of the “misdeeds lived” – which is to say, you’re repenting for failing to experience the feeling in question.]

“I bow in repentance of any misdeeds lived, not thinking where I may have come from nor where I may go to.”

This is #4 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).

…
2. 지극한 마음으로 부처님 법에 귀의합니다.
     “I turn to the Buddha Dharma [Law of Buddha] with all my heart.”
3. 지극한 마음으로 승가에 귀의합니다.
     “I turn to the Sangha [Buddhist community-of-faithful] with all my heart.”
4. 나는 어디서 왔는가, 어디로 갈 것인가를 생각하지 않고 살아온 죄를 참회하며 절합니다.

I would read the fourth affirmation (very tentatively) as: “I bow in repentance of any misdeeds lived, not thinking where I may have come from nor where I may go to.” 

This time, the translation was painful.

Wow, I can’t even begin to really understand what’s going on with these verbs – they’re stacked deeper than a Duluth snowdrift in January. And I may not have gotten it right – I deliberately have not gone out to try to find a translation. The Googlator gets it stunningly wrong: “I came from and where do you go from thinking you have lived without prostrate in repentance.” But knowing that Google is wrong isn’t the same as being able to do a better job, myself.

Here’s a breakdown of the pieces, as best as I can figure out:

나 = I
-는 = [TOPIC marker]
어디서 = from where[ever]
왔 = come [with embedded PAST tense marker]
-는가 = [This thing puzzles the heck out of me, but I found the following in on page 255 of my “Korean Grammar for International Learners” (my “bible”): “Vst-는가 하다  This pattern expresses the speaker’s thoughts, imaginings or suppositions about an action or state of affairs.” Also, it seems to be something that’s used when there is an alternation of choices. So from a translation standpoint, I’ve opted for the somewhat old-fashioned-sounding modal construction using “may … “]
어디로 = to where[ever]
갈 = go [FUTURE participle]
것이 = [a periphrastic “blank” nominalizer with a copula (“be-verb”) suffix. Combined with the preceding future participle, it makes a periphrastic future or suppositional tense]
 -ㄴ가 = [This the second installment of the “alternation” referenced above, in talking about “may…”]
를 = [if you decide to take the whole “sentence so far” as a nominal, this is a handy OBJECT marker making it all the object of the following verb]
생각하 = think [unmarked verb stem]
지 = [pre-NEGative non-terminative flag (maybe analogous to some language’s deployment of a subjunctive)]
않 = [NEG… the whole “think” phrase up-to-this-point is now, suddenly, negative, but I don’t think it really has that meaning… it seems more subjunctive]
고 = and / for [a kind of verbal non-terminative conjunct ending, also used in progressive modes]
살아 = live [unmarked FINITE form]
온 = [this bothers me, but I think it’s a participle of “to come” that’s been strung onto the proceeding verb “live” – that would make it an example of the famous “verb serialization” phenom that we study in linguistics, for which Korean is often used as an example. I have trouble seeing how the conjoined first “half” (up to 않고) joins to this relativized form that seems to mean “…that [I] have come to live…”]
죄 = misdeed
를 = [OBJECT marker … again, for the second half of the sentence, now]
참회하 = repent [unmarked non-terminative]
며 = while
절하 = bow [unmarked non-terminative]
-ㅂ니다 = [terminative, high-formal, declarative ending … YAY, we made it!]

I saw my breath this morning, walking to the bus terminal. Fall is happening fast, this year.

[UPDATE: So it occurs to me, on rereading this much later, that I have misunderstood this aphorism – this one, and all those that have the same structure “…misdeeds lived, not thinking…”. The “not thinking X” is in fact an example of the “misdeeds lived” – which is to say, you’re repenting for failing to experience the feeling in question.]

“I turn to the Buddha Dharma [Law of Buddha] with all my heart.”
More affirmations on 불교TV.

1. 지극한 마음으로 부처님께 귀의합니다 .
     “I turn to the Buddha with all my heart.”
2. 지극한 마음으로 부처님 법에 귀의합니다.

I would read the second affirmation as:  “I turn to the Buddha Dharma [Law of Buddha] with all my heart.”
I don’t like using the words dharma and law as if they were equivalent, although in this case the Korean word 법 [beop] also translates as law.  But I think in the Buddhist religious tradition, the concept of dharma apparently could just as easily be understood as “teaching” or “knowledge.”  The word dharma is Sanskrit, but the word is widely used as a naturalized word in English – in the closely related Pali Language, it is dhamma.  Pali was the language of the first Buddhist writings.