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Miscellaneous

Contoh terjemahan Examples of translations:

1. Pertambangan  Mining

 

Exploration Results include data and information generated by exploration programmes that may be of use to investors. The Exploration Results may or may not be part of a formal declaration of Mineral Resources or Ore Reserves.

 

 

Hasil Eksplorasi mencakup data dan informasi yang dihasilkan oleh program-program eksplorasi yang dapat berguna bagi investor. Hasil Eksplorasi itu mungkin atau mungkin tidak merupakan bagian dari suatu pernyataan resmi tentang Sumber Daya Mineral atau Cadangan Bijih.

 

The reporting of such information is common in the early stages of exploration when the quantity of data available is generally not sufficient to allow any reasonable estimates of Mineral Resources.

Pelaporan informasi tersebut umum dilakukan pada tahap-tahap awal eksplorasi ketika jumlah data yang tersedia umumnya tidak cukup untuk memungkinkan perkiraan wajar tentang Sumber Daya Mineral.

If a company reports Exploration Results in relation to mineralisation not classified as a Mineral Resources or an Ore Reserve, then estimates of tonnages and average grade must not be assigned to the mineralisation unless the situation is covered by Clause 18, and then only in strict accordance with the requirements of that clause.

Jika sebuah perusahaan melaporkan Hasil Eksplorasi sehubungan dengan mineralisasi yang tidak digolongkan sebagai Sumber Daya Mineral atau Cadangan Bijih, perkiraan tonase dan tingkat mutu rata-rata mineralisasi itu tidak boleh ditetapkan kecuali kalau keadaannya dicakup oleh Klausul 18 dan hanya  benar-benar sesuai dengan persyaratan klausul tersebut.

 

1.  Foreign Investor  opens 56,000 hectares of corn fields

 

 MEDAN, KOMPAS - The development of the Bukit Barisan integrated agropolitan zone which has been announced by the government of the province of North Sumatera has attracted foreign investors. In the near term a foreign investor will open corn fields covering an area of 56,000 hectares situated in the regency of Toba Samosir.

In the first phase of the project, the investor will open 5,000 hectares of corn fields. It is planned that in the second and third phases the investor will open another 10,000 hectares and 40,000 hectares, respectively. An MOU between the investor and the government of the regency was signed in the residence of Rudolf Pardede, governor of North Sumatera, last Monday, 14 August.

RE Nainggolan, head of the Development Planning Agency for the province, said that the MOU is part of the efforts to help develop the zone which covers nine regencies situated alongside the Bukit Barisan Mountains. He added that it is designed to develop areas in the zone which make agricultural and plantation products in an integrated manner.

 2. Media Indonesia daily of 9 October 2006

 

BREACHES OF CONTRACT

Firm in Kutai caused losses of IDR 1.9 trillion to the State

Jakarta, Media

A report has been made by the regent of West Kutai to the President that there are signs  PT ABC Coal, a coal mining company operating at West Kutai, East Kalimantan, has carried out manipulation and committed a breach of contract such that the State suffers a loss of IDR 1.9 billion.

Through his letter the regent has told the President that the company has committed not less than four (4) breaches of contract. Therefore, he requests that the national government review the company's contract of work for coal mining (Ind. PKP2B).

“The breaches of contract, among them, include manipulation of selling prices, non-performance of reclamation of mining sites which have been put in a mess and lack of attention to the communities,” he said yesterday.

He added," There are signs that the company has manipulated the selling price of its coal through a report to the government that it has sold coal at USD 17 per ton. As a matter of fact the selling price on the market stands at USD 50 per ton. Hence, there is a difference of USD 33 per ton in the price. The company produces 350,000 tons of coal per month.”

3. Buddhism:

Syair 43 Dhammpada

Kisah Soreyya

Verse 43 of the Dhammapada

The Story of Soreyya

 

 (due to his wrongful thoughts on the Arahant Mahakaccayana, a married man with two sons changed into a woman and married a another man, gave birth to two sons and re-changed into his original form, a man, and became a member of the Order and then an Arahant)

 

(karena pikiran jahatnya tentang Arahat Mahakaccayana,  pria yang punya isteri dan dua orang putra  berubah wujud menjadi wanita, lalu ia menikah dengan seorang pria dan melahirkan dua orang putra, kemudian berubah lagi menjadi wujud semulanya, yaitu pria, dan menjadi anggota Sangha kemudian Arahat)

 

1. While residing at the Jetavana monastery, the Buddha uttered verse (43) of this book, with reference to Soreyya, the son of a rich man of Soreyya city.

 

On one occasion, Soreyya accompanied by a friend and some attendants was going out in a luxurious carriage for a bath. At that moment, Thera Mahakaccayana was adjusting his robes outside the city, as he was going into the city of Soreyya for alms-food. The youth Soreyya, seeing the golden complexion of the thera, thought, “How I wish the thera were my wife, or else that the complexions of my wife were like that of his.” As the wish arose in him, his sex changed and he became a woman. Very much ashamed, he got down from the carriage and ran away, taking the road to Taxila. His companions missing him, looked for him, but did not find him.

 

1.    Ketika berdiam di Vihara Jetavana, YMS Buddha mengucapkan Syair 43 dari buku ini, dengan mengacu pada Soreyya, putra seorang pria kaya di Kota Soreyya. 

Pada suatu ketika, Soreyya, dengan didampingi seorang teman dan beberapa ornag pelayan sedang pergi keluar naik kereta mewah untuk mandi. Pada saat itu Thera Mahakaccayana sedang mengatur jubah beliau di luar kota itu karena beliau akan masuk ke kota itu untuk pindapata. Melihat roman keemasan sang thera, pemuda Soreyya berpikir,” Seandainya sang thera adalah isteri saya, atau seandainya roman isteri saya adalah seperti roman beliau.” Begitu pengharapan itu timbul dalam dirinya, jenis kelaminnya berubah dan menjadi wanita.  Karena sangat malu, ia turun dari kereta dan berlari jauh sambil mengambil jalan ke Taxila. Teman-teman seperjalanannya kehilangan diirnya, mencarinya tetapi tidak dapat menemukannya.

 

2.    Soreyya, now a woman, offered her signet ring to some people going to Taxila, to allow her to go along with them in their carriage. On arrival at Taxila, her companions told a young rich man of Taxila about the lady who came along with them. The young rich man, finding her to be very beautiful and of a suitable age for him, married her. As a result of this marriage two sons were born; there were also two sons from the previous marriage of Soreyya as a man.

 

2.    Soreyya, yang saat itu wanita, menawarkan cincin cap resminya kepada beberapa orang yang sedang menuju Taxila agar menginjinkannya ikut naik kereta mereka. Begitu tiba di Taxila, teman-team  seperjalanannya memberitahu seorang pria kaya di kota itu tentang wanita yang ikut mereka. Merasa Soreyya sangat cantik dan berusia yang cocok untuk dirinya, pria itu menikahinya. Sebagai salah satu hasil pernikahan itu, dua orang putra dilahirkan; juga ada dua orang putra yang lain dari pernikahan Soreyya yang sebelumnya ketika ia sebagai pria.

 

3. One day, a rich man’s son from the city of Soreyya came to Taxilia with five hundred carts. Lady-Soreyya recognizing him to be an old friend sent for him. The man from Soreyya city was surprised that he was invited, because he did not know the lady who invited him. He told the lady-Soreyya that he did not know her, and asked her whether she knew him. She answered that she knew him and also enquired after the health of her family and other people in Soreyya city. The man from Soreyya city next told her about the rich man’s son who disappeared mysteriously while going out for a bath. Then the Lady- Soreyya revealad her identity and related all that had happened, about the wrongful thoughts with regard to Thera Mahakaccayana, about the change of sex, and her marriage to the young rich man of Taxila. The man from the city of Soreyya then advised the lady-Soreyya to ask pardon of the thera. Thera Mahakaccayana was accordingly invited to the home of Soreyya and alms-food was offered to him. After the meal, the lady-Soreyya was brought to the presence of the thera, and the man from Soreyya told the thera that the lady was at one time the son of a rich man from Soreyya city. He then explained to the thera how Soreyya was turned into a female on account of his wrongful thoughts towards the respected thera. Lady-Soreyyathen respectfully asked pardon of thera Mahakaccayana. The thera than said, “Get up, I forgive you.” As soon as these words were spoken, the woman was changed back to a man. Soreyya then pondered  how within a single existence and with a single body he had undergone change of sex and how sons were born to him, etc. and feeling household weary and repulsive of all these things, he decided to leave the household life and joined the Order under the thera.

 

3. Suatu hari pemuda  yang putra seorang pria kaya dari Kota Soreyya datang ke Taxila dengan lima ratus buah kereta. Karena mengenalinya sebagai salah seorang teman lamanya, wanita Soreyya minta pemuda itu datang.   Pemuda itu terkejut karena ia diundang sedangkan ia tidak kenal wanita yang mengundangnya itu. Ia memberitahu wanita Soreyya bahwa ia tidak mengenalnya dan bertanya kepada Soreyya apakah Soreyya mengenalnya.   Soreyya menjawab bahwa ia mengenal pemuda itu dan juga bertanya tentang kesehatan keluarga Soreyya serta orang-orang lain di kota Soreyya. Lalu, pemuda dari kota Soreyya itu memberitahunya tentang putra pria kaya yang telah hilang dengan misterius itu ketika sedang perjalanan keluar untuk mandi. Kemudian, wanita Soreyya mengungkapkan identitasnya dan menceritakan semua yang telah terjadi, tentang pikiran-pikiran jahat mengenai Thera Mahakaccayana, perubahan jenis kelamin dan pernikahannya dengan pria kaya dari Taxila. Lalu, pemuda dari Kota Soreyya itu menasihati wanita Soreyya untuk meinta maaf dari thera tersebut. Karena itu, Thera Mahakaccayana diundang ke rumah Soreyya dan makanan persembahan ditawarkan kepada beliau. Setelah makan, wanita Soreyya dibawa ke hadapan sang thera dan pemuda dari Soreyya itu memberitahu sang thera bahwa wanita itu pada suatu ketika adalah putra seorang pria kaya dari kota Soreyya. Lalu, ia menjelaskan kepada sang thera bagaimana Soreyya berubah menjadi wanita karena pikiran-pikiran jahatnya terhadap sang thera yang terhormat itu. Kemudian, wanita Soreyya dengan penuh hormat minta maaf Thera Mahakaccayana. Lalu, sang thera berkata,”Bangun, saya memaafkan anda.” Begitu perkataan tersebut diucapkan, wanita itu berubah kembali menjadi pria. Lalu, Soreyya berpikir bagaimana dalam satu kehidupan saja dan dengan sebuah tubuh saja ia telah mengalami perubahan jenis kelamin dan bagaimana putra-putra telah dilahirkannya. Karena merasa sangat lelah dan jijik dengan semua hal itu, ia memutuskan meninggalkan kehidupan rumah tangga dan ikut Sangha di bawah sang thera.

 

3.      After that, he was often asked, “Whom do you love more, the two sons you had as a man or the other two you had as a wife?” To them, he would answer that his love for those born of the womb was greater. This question was put to him so often, he felt very much annoyed and ashamed. So he stayed by himself and with diligence, contemplated the decay and dissolution of the body. He soon attained arahatship together with the Analytical Insight. When the old question was next put to him he replied that he had no affection for any one in particular. Other bhikkhus hearing him thought he must be telling a lie. When reported about Soreyya giving a different answer, the Buddha said, “My son is not telling lies, he is speaking the truth. His answer, now is different because he has now realized arahatship and so has no more affection for anyone in particular by his well-directed mind my son mother can bestow on him.

 

4. Setelah itu, ia sering ditanya,”Siapa yang anda lebih sayangi, dua orang putra yang anda miliki ketika sebagai pria atau dua orang lainnya yang anda miliki ketika sebagai isteri?” Kepada mereka, ia menjawab bahwa rasa sukanya  untuk putra-putra yang lahir dari rahimnya adalah lebih besar. Pertanyaan itu diajukan kepada dirinya sedemikian sering sehingga ia berasa sangat jengkel dan malu. Jadi, ia tinggal sendiri dan dengan ketekunan, merenungi kelapukan dan berurainya tubuh. Ia segera mencapai tingkat Arahat  berikut patisambhidā (Pengertian yang Analitis tentang Sifat Sejati Fenomena). Ketika pertanyaan lama itu diajukan kepada diri beliau, beliau menjawab bahwa beliau tidak memiliki rasa suka kepada siapa pun secara tertentu. Mendengar beliau demikian, bhikkhu-bhikkhu yang lain berpikir beliau pasti sedang berdusta. Ketika dilapori tentang Soreyya yang memberikan jawaban berbeda, YMS Buddha bersabda,”Putra-Ku tidak sedang berdusta, ia sedang berkata sesungguhnya. Jawabannya sekarang berbeda karena ia telah menjadi Arahat sehingga tidak ada lagi rasa suka kepada siapa pun secara tertentu. Dengan pikirannya yang sangat terarah, putra-Ku telah menimbulkan dalam dirinya suatu kebahagiaan dan kepuasan yang tidak dapat ayah ataupun ibu berikan kepadanya.”

 

 

5. Then the Buddha spoke in verse as follows:

 

Verse 43: Not a mother, nor a father, nor any other relative can do more for the well-being of one than a rightly-directed mind can.

 

At the end of the discourse many attained Sotapatti Fruition.

 

5. Kemudian YMS Buddha mengucapkan syair sebagai berikut:

Syair 43: Tidak seorang ibu, atau ayah, atau anggota keluarga lain pun dapat berbuat lebih banyak untuk kesejahteraan seseorang daripada pikiran yang terarah dengan benar.

 

Pada akhir khotbah itu banyak yang mencapai tingkat kesucian Sotapatti Phala, atau menjadi Sotapanna penuh. 

 

(Diterjemahkan oleh TjanSieTek, M.Sc., Penerjemah Resmi & Bersumpah, dari The Dhammapada Verses and Stories, terjemahan Daw Mya Tin, M.A., yang disunting oleh Komite Penyuntingan Persatuan Tipitaka Myanmar, Rangoon, Myanmar, 1986)

 

(Translated by Tjan Sie tek, M.Sc., Authorized & Sworn Translator, from The Dhammapada, Verses and Stories, translated by Daw Mya Tin, M.A., edited by the Editorial Committee of the Myanmar Tipitaka Asssociation, Rangoon, Myanmar, 1986)

 

 

 

Syair & Kisah Dhammapada 240:

Kisah Thera Tissa

Verse and Story of Dhammapada 240

The Story of TheraTissa

(lahir kembali sebagai kutu dan karena marah akan masuk neraka kalau tidak karena YMS Buddha)

(reborn as a louse and because of resentment would go to hell but for the Buddha)

 

Ketika berdiam di Vihara Jetavana (Hutan Bambu), YMS Buddha mengucapkan Syair 240 (dari buku ini) berkenaan dengan Thera Tissa.

 

While residing at the Jetavana Monastery, the Buddha uttered Verse 240 (of this book), with reference to Thera Tissa.

 

Suatu ketika ada seorang thera yang bernama Tissa di Savatthi. Suatu hari ia menerima seperangkat jubah yang bagus dan sangat senang. Ia ingin mengenakannya pada esok harinya. Tetapi, pada malam itu juga ia meninggal dunia dan karena pikirannya melekat pada jubah itu, ia lahir kembali sebagai kutu dan hidup di dalam lipatan-lipatan jubah itu. Karena tidak ada seorang pun yang mewarisi hartanya, diputuskan bahwa jubah tersebut sebaiknya dibagi di antara para bhikkhu yang lain. Ketika para bhikkhu sedang bersiap-siap untuk membagi rata jubah itu di antara mereka, kutu itu sangat marah dan berteriak keras,” Mereka sedang merusakkan jubahku!” Teriakan itu didengar oleh YMS Buddha dengan kuping dewa-Nya. Karena itu, beliau mengirim seseorang untuk menghentikan para bhikkhu itu dan memerintahkan mereka menangani jubah itu hanya setelah lewatnya 7 hari. Pada hari ke-8,  para bhikkhu berbagi rata  jubah  milik Thera Tissa tersebut

 

Once there was a thera named Tissa in savatthi. One day he received a set of fine robes and very pleased. He intended to wear those robes the next day. But that very night he died and because he was attached to the fine set of robes, he was reborn as a louse and lived within the folds of the robes. As there was no one to inherit his belongings, it was decided that this particular set of robes should be shared by other bhikkhus. When the bhikkhus were preparing to share out among themselves, the louse was very much agitated and cried out,”They are destroying my robes!” This cry was heard by the Buddha by means of His divine power of hearing. So He sent someone to stop the bhikkhus and instructed them to dispose of the robes only at the end of seven days. On the eighth day the set of the robes which belonged to TheraTissa was shared out by the bhikkhus.

Kemudian, YMS Buddha di Tanya oleh para bhikkhu mengapa beliau   memberitahu mereka  agar menunggu 7 hari sebelum berbagi rata jubah TheraTissa. Kepada mereka YMS Buddha menjawab, ”Anak-anakku, Tissa telah menjadikan pikirannya melekat pada jubah itu pada saat ia meninggal dunia. Karena itu, ia dilahirkan kembali sebagai seekor kutu dan tinggal di dalam lipatan-lipatan jubah itu. Ketika kalian semua sedang bersiap-siap berbagi rata jubah itu, Tissa, si kutu, sangat menderita dan berlari-larian di dalam lipatan-lipatan jubahitu. Jika kalian telah mengambil jubah itu pada saat tersebut, Tissa, si kutu, akan berasa sangat marah terhadap kalian dan ia akan harus masuk neraka. Tetapi, sekarang Tissa telah dilahirkan kembali di Surga Tusita dan itulah sebabnya aku telah mengijinkan kalian mengambil jubah itu. Para bhikkhu, sesungguhnya kemelekatan sangat berbahaya;  seperti karat menggerogoti besi tempatnya berasal, demikian juga kemelekatan akan menghancurkan seseorang dan mengirimkannya ke neraka. Bhikkhu sebaiknya tidak terlalu terlena dalam pemakaian keempat kebutuhan atau sangat melekat padanya.”

 

Later, the Buddha was asked by the bhikkhus why he had told them to wait for seven days before sharing out the robes of Tissa Thera. To them the Buddha replied,”My sons, Tissa had his mind attached to this particular set of robes at the time of his death and so he was reborn as a louse and stayed in the folds of the robes. When you all were preparing to share out the robes, Tissa the louse was very much in agony and was running about to and fro in the folds of the robes. If you had taken the robes at that time Tissa the louse would have felt very bitter against you and he would have to go to niraya. But now Tissa has been reborn in the Tusita deva world and that is why I have allowed you to take the robes. Indeed, bhikkhus, attachment is very dangerous; as rust corrodes iron from which it is formed, so also, attachment destroys one and sends one to niraya. A bhikkhu should not indulge too much in the use of the four requisites or be very much attached to them.”

 

Kemudian, YMS Buddha mengucapkan syair sebagai berikut:

Sebagaimana karat terbentuk dari besi dan menggerogoti besi itu, demikian juga, perbuatan jahat akan menyebabkan pelakunya masuk ke alam rendah (duggati).”

 

Then the Buddha spoke in verse as follows:

“Just as rust is formed from iron, and corrodes the iron from which it is formed, so also, his own deeds lead the transgressor to a lower plane of existence (duggati).”

 

 

(Diterjemahkan oleh Tjan Sie Tek, M.Sc., Penerjemah Resmi & Bersumpah, dari The Dhammapada Verses and Stories, terjemahan Daw Mya Tin, M.A., yang disunting oleh Komite Penyuntingan Persatuan Tipitaka Myanmar, Rangoon, Myanmar, 1986)

 

(translated by Tjan Sie Tek, M.Sc., Authorized & Sworn  Translator, from the Dhammapada, Verses and Stories, translated by Daw Mya Tin, M.A., edited by the Editorial Committee of the Burma Tipitaka Association, Rangoon, Myanmar, 1986)

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