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Japanese to English: Rashōmon (Akutagawa Ryunosuke, 1915)
Source text - Japanese この二三年、京都には、地震とか辻風とか火事とか饑饉とか云う災いがつづいて起こった。そこで洛中のさびれ方は一通りでない。旧記によると、仏像や仏具を打砕いて、その丹がついたり、金銀の箔がついたりした木を、路ばたにつみ重ねて薪の料に売っていたと云うことである。洛中がその始末であるから、羅生門の修理などは、元より誰も捨てて顧みる者がなかった。するとその荒れ果てたのをよい事にして、狐狸が棲む。盗人が棲む。とうとうしまいには、引取り手のない死人を、この門へ持って来て、捨てて行くと云う習慣さえ出来た。そこで、日の目が見えなくなると、誰でも気味を悪がって、この門の近所へは足ぶみをしない事になってしまったのである。
Translation - English Over the past two to three years, Kyoto has been hit by a series of disasters such as earthquakes, whirlwinds, fires, and famines. As a result, the desolation in the capital is dreadful. According to old records, Buddhist statues and implements were crushed and wood with red or gold and silver coating were piled up on the roadsides and sold as firewood. As the capital was in such a horrible state, no one bothered to repair the Rashōmon Gate. Taking advantage of the devastation, frauds and thieves inhabit the area. Eventually, it became a custom to abandon unclaimed corpses there. Therefore, when the sun went down, everyone felt uneasy and no one dared to approach the gate.
Japanese to Indonesian: Rashōmon (Akutagawa Ryunosuke, 1915)
Source text - Japanese この二三年、京都には、地震とか辻風とか火事とか饑饉とか云う災いがつづいて起こった。そこで洛中のさびれ方は一通りでない。旧記によると、仏像や仏具を打砕いて、その丹がついたり、金銀の箔がついたりした木を、路ばたにつみ重ねて薪の料に売っていたと云うことである。洛中がその始末であるから、羅生門の修理などは、元より誰も捨てて顧みる者がなかった。するとその荒れ果てたのをよい事にして、狐狸が棲む。盗人が棲む。とうとうしまいには、引取り手のない死人を、この門へ持って来て、捨てて行くと云う習慣さえ出来た。そこで、日の目が見えなくなると、誰でも気味を悪がって、この門の近所へは足ぶみをしない事になってしまったのである。
Translation - Indonesian Dalam dua-tiga tahun terakhir, Kyoto telah dilanda bencana secara berturut-turut, seperti gempa bumi, angin puyuh, kebakaran, dan kelaparan. Akibatnya, kehancuran ibukota sangat luar biasa. Menurut cacatan kuno, patung-patung dan peralatan Buddha hancur dan kayu-kayu yang dilapisi warna merah, emas, dan perak dikumpulkan di pinggir jalan untuk dijual sebagai kayu bakar. Karena kondisi ibukota yang buruk, tidak ada orang yang mempertimbangkan untuk memperbaiki Gerbang Rashōmon. Kehancuran ibukota dimanfaatkan oleh para penipu dan pencuri yang memilih untuk tinggal di daerah tersebut. Pada akhirnya, muncul kebiasaan untuk membuang mayat yang tidak terurus ke dekat gerbang. Oleh karena itu, ketika matahari terbenam, semua orang merasa tidak tenang dan tidak ada yang berani mendekati gerbang tersebut.
English to Japanese: On Liberty (John Stuart Mill, 1859)
Source text - English Before taking up the general question of the nature of ideas, we must disentangle two entirely separate questions which arise concerning sense-data and physical objects. We saw that, for various reasons of detail, Berkeley was right in treating the sense-data which constitute our perception of the tree as more or less subjective, in the sense that they depend upon us as much as upon the tree, and would not exist if the tree were not being perceived. But this is an entirely different point from the one by which Berkeley seeks to prove that whatever can be immediately known must be in a mind. For this purpose arguments of detail as to the dependence of sense-data upon us are useless. It is necessary to prove, generally, that by being known, things are shown to be mental. This is what Berkeley believes himself to have done. It is this question, and not our previous question as to the difference between sense-data and the physical object, that must now concern us.
Translation - Japanese 思想の性質に関する一般的な問題を取り上げる前に、感覚与件と物理的対象に関して生じる全く異なる二つの問題を整理しなければならない。様々な理由から、バークレーが、木に対する我々の知覚を構成する感覚与件を、多かれ少なかれ主観的なものとして扱っていることは正しかったということが分かった。感覚与件は木に依存していると同時に、同程度に我々にも依存しており、木が知覚されなければ、存在しないということである。しかし、これはバークレーが、すぐに知られるものは全て心の中にあるに違いないと証明しようとしたこととは全く異なっている。そのため、感覚与件が我々に依存しているか否かの議論は無関係である。重要なのは、一般的に、知られることにより、物事が心的であることが示されることを証明することである。これがバークレーが果たしたと確信したことである。感覚与件と物理的対象との違いに関する以前の問題ではなく、この問題こそが今我々が考えるべき問題である。
English to Indonesian: On Liberty (John Stuart Mill, 1859)
Source text - English Before taking up the general question of the nature of ideas, we must disentangle two entirely separate questions which arise concerning sense-data and physical objects. We saw that, for various reasons of detail, Berkeley was right in treating the sense-data which constitute our perception of the tree as more or less subjective, in the sense that they depend upon us as much as upon the tree, and would not exist if the tree were not being perceived. But this is an entirely different point from the one by which Berkeley seeks to prove that whatever can be immediately known must be in a mind. For this purpose arguments of detail as to the dependence of sense-data upon us are useless. It is necessary to prove, generally, that by being known, things are shown to be mental. This is what Berkeley believes himself to have done. It is this question, and not our previous question as to the difference between sense-data and the physical object, that must now concern us.
Translation - Indonesian Sebelum membahas pertanyaan umum mengenai hakikat pikiran, kita perlu menguraikan dua pertanyaan terpisah yang muncul terkait pengetahuan inderawi dan objek fisik. Karena berbagai alasan terperinci, kita telah melihat bahwa, Berkeley benar dalam memperlakukan pengetahuan inderawi yang membentuk persepsi kita terhadap pohon sebagai sesuatu yang kurang lebih bersifat subjektif, dalam artian bahwa pengetahuan inderawi tersebut bergantung pada kita seperti halnya pada pohon tersebut, dan tidak akan ada jika pohon tersebut tidak dipersepsikan. Namun, argumen ini sangat berbeda dengan yang dicari oleh Berkeley untuk membuktikan bahwa apa pun yang dapat segera diketahui pasti ada dalam pikiran. Untuk itu, argumen terperinci mengenai ketergantungan pengetahuan inderawi pada kita tidak dapat digunakan. Perlu dibuktikan bahwa secara umum, dengan diketahui, segala sesuatu tampak bersifat mental. Inilah yang diyakini Berkeley telah dirinya capai. Pertanyaan inilah yang harus menjadi perhatian kita sekarang, dan bukan pertanyaan sebelumnya mengenai perbedaan antara pengetahuan inderawi dan objek fisik.
Japanese (The Japan Foundation) Japanese to Indonesian (The Japan Foundation) Indonesian to Japanese (The Japan Foundation) English to Japanese (The Japan Foundation) Japanese to English (The Japan Foundation)
Memberships
N/A
Software
Adobe Acrobat, Aegisub, Google Translator Toolkit, Microsoft Excel, Microsoft Office Pro, Microsoft Word, Adobe Premiere, DaVinci Resolve, Powerpoint, Subtitle Edit
Originally born in Surabaya and grew up in Jakarta, Indonesia, I am an aspiring Japanese translator whose passion is in Japanese language and culture since childhood. Japanese language and culture have always been a part of my life since I was in school. Throughout the years, my passion has continued to grow and became my driving force in life.
People always told me that I have a brilliant mind and very reliable. I often find myself leading various group projects and assignments in high school and university. I am a quick learner, disciplined, and detail oriented. I am not only knowledgeable and proficient in Japanese, but also in English. I read and listen to Japanese and English daily through videos, anime, manga, and games. Therefore, I excel in both written and spoken Japanese and English. I studied Japanese directly from native Japanese professors at Kanazawa Seiryo University through BINUS University’s student exchange program and passed the program equivalent to JLPT N2. I currently have N1 certification.
I have a lot of experience in content creation such as creating & editing posters, infographics, and videos using various software, including Microsoft Office Word, PowerPoint, Excel, Adobe Photoshop, Adobe Premiere, and DaVinci Resolve. I also use OmegaT, Aegisub, and Subtitle Edit. Translation experience includes translating documents (articles, pamphlets, manuals, etc.), products (power tools, machine parts, factory equipment, medical apparatus, lab equipment, etc.), and social media posts for Japanese companies.
Expertise