Dhammapada Yamaka Vagga - Syair Berpasangan - Twin Verses
Verse 1. Suffering Follows The Evil-Doer
Mind precedes all knowables,
mind's their chief, mind-made are they.If with a corrupted mindone should either speak or actdukkha follows caused by that,as does the wheel the ox's hoof.
Pikiran adalah pelopor dari segala sesuatu,pikiran adalah pemimpin,pikiran adalah pembentuk.Bila seseorang berbicara atau berbuat dengan pikiran jahat,maka penderitaan akan mengikutinya,bagaikan roda pedati mengikuti langkah kaki lembu yang menariknya.
Explanation: All that we experience begins with thought. Our words and deeds spring from thought. If we speak or act with evil thoughts, unpleasant circumstances and experiences inevitably result. Wherever we go, we create bad circumstances because we carry bad thoughts. This is very much like the wheel of a cart following the hoofs of the ox yoked to the cart. The cart-wheel, along with the heavy load of the cart, keeps following the draught oxen. The animal is bound to this heavy load and cannot leave it.
Verse 2. Happiness Follows The Doer of Good
Mind precedes all knowables,
mind's their chief, mind-made are they.
If with a clear, and confident mind
one should speak and act
as one's shadow ne'er departing.
Pikiran adalah pelopor dari segala sesuatu,
pikiran adalah pemimpin,
pikiran adalah pembentuk.
Bila seseorang berbicara atau berbuat dengan pikiran murni,
maka kebahagiaan akan mengikutinya,
bagaikan bayang-bayang yang tak pernah meninggalkan bendanya.
Explanation: All that man experiences springs out of his thoughts. If his thoughts are good, the words and the deeds will also be good. The result of good thoughts , words and deeds will be happiness. This happiness will never leave the person whose thoughts are good. Happiness will always follow him like his shadow that never leaves him.
Verse 3. Uncontrolled Hatred Leads to Harm
Who bears within them enmity:
"He has abused and beaten me,
defeated me and plundered me",
hate is not allayed for them.
"Ia menghina saya,
ia memukul saya,
ia mengalahkan saya,
ia merampas milik saya.”
Selama seseorang masih menyimpan pikiran seperti itu,
maka kebencian tak akan pernah berakhir.
Explanation: When a person holds that he was insulted, assaulted, defeated, or robbed, his anger continues to increase. The anger such a person has no way of subsiding. The more he goes over his imaginary trouble the greater becomes his desire to avenge it.
Verse 4. Overcoming Anger
Who bears within no enmity:
"He has abused and beaten me,
defeated me and plundered me",
hate is quite allayed for them.
“Ia menghina saya,
ia memukul saya,
ia mengalahkan saya,
ia merampas milik saya.”
Jika seseorang sudah tidak lagi menyimpan pikiran-pikiran seperti itu,
maka kebencian akan berakhir.
Explanation: Living in human society, people often quarrel with one another. When such conflicts occur, people often keep thinking about the wrongs done to them by others. When that happens, their anger tends to grow. But in those who forgive and forget the wrongs done to them, anger quickly vanishes. They are then at peace.
Verse 5. Hatred is Overcome Only by Non-hatred
Never here by enmity
are those with enmity allayed,
they are allayed by amity,
this is the timeless Truth.
Kebencian tak akan pernah berakhir,
apabila dibalas dengan kebencian.
Tetapi, kebencian akan berakhir,
Bila dibalas dengan tidak membenci.
Inilah satu hukum abadi.
Explanation: Those who attempt to conquer hatred by hatred are like warriors who take weapons to overcome others who bear arms. This does not end hatred, but gives it room to grow. But, ancient wisdom has advocated a different timeless strategy to overcome hatred. This eternal wisdom is to meet hatred with non-hatred. The method is of overcoming hatred through non-hatred is eternally effective. That is why that method is described as eternal wisdom.
Verse 6. Recollection of Death Brings Peace
Still others do not understand
that we must perish in this world,
those who understand this,
there quarrels are allayed.
Sebagian besar orang tidak mengetahui bahwa,
dalam pertengkaran mereka akan binasa;
tetapi mereka,
yang dapat menyadari kebenaran ini;
akan segera mengakhiri semua pertengkaran.
Explanation: Most of us are not prepared to face the reality of impermanence and death. It is because we forget this fact that our lives are transitory, that we quarrel with each other, as if we are going to live for ever. But, if we face the fact of death, our quarrels will come to an end. We will then realize the folly of fighting when we ourselves are doomed to die. Excited by emotions our thoughts being clouded, we cannot see the truth about life. When we see the truth, however, our thoughts become free of emotions.
Verse 7. Laziness Defeats Spirituality
One who beauty contemplates,
whose faculties are unrestrained,
in food no moderation knows,
is languid, who is indolent:
that one does Mara overthrow
as wind a tree of little strength.
Seseorang yang hidupnya hanya ditujukan pada hal-hal yang menyenangkan,
yang inderanya tidak terkendali,
yang makannya tidak mengenal batas,
malas serta tidak bersemangat,
maka Mara (Penggoda) akan menguasai dirinya.
bagaikan angin yang menumbangkan pohon yang lapuk.
Explanation: Those who dwell on the attractiveness of sensual enjoyment, and live with the senses unguarded, and are immoderate in eating, they are slothful and weak in perseverance and will-power. Emotions overpower such persons easily as the wind overpowers a weak tree.
Verse 8. Spiritual Strength is Undefeatable
One who foulness contemplates,
whose faculties are well-restrained,
in food does moderation know,
is full of faith, who's diligent:
that one no Mara overthrows,
as wind does not a rocky mount.
Seseorang yang hidupnya tidak ditujukan pada hal-hal yang menyenangkan,
yang inderanya terkendali,
sederhana dalam makanan,
penuh keyakinan serta bersemangat,
maka Mara (Penggoda) tidak dapat menguasai dirinya.
bagaikan angin yang tidak dapat menumbangkan gunung karang.
Explanation: Those who dwell on the unattractiveness of sensual enjoyment, and live with the senses well guarded, and are moderate in eating, they are devoted to the Teaching and to persistent methodical practice. Such persons are not overpowered by emotions just as a rocky mountain is not shaken by the wind.
Verse 9. Those Who Do Not Deserve the Stained Robe
One who wears the stainless robe
who's yet not free from stain,
without restraint and truthfulness
for the stainless robe's unfit.
Barang siapa yang belum bebas,
dari kekotoran-kekotoran batin.
yang tidak memiliki pengendalian diri,
serta tidak mengerti kebenaran.
sesungguhnya tidak patut,
ia mengenakan jubah kuning.
Explanation: A monk may be stained by defilements, bereft of self-control and awareness of reality. Such a monk, though he may wear the 'stained cloth' ( the monk's robe which has been specially coloured with dye obtained from wild plants), he is not worthy of such a saintly garb.
Verse 10. The Virtuous Deserve the Stained Robe
But one who is self-cleansed of stain,
in moral conduct firmly set,
having restraint and truthfulness
is fit for the stainless robe.
Tetapi, ia yang telah dapat,
membuang kekotoran-kekotoran batin,
teguh dalam kesusilaan.
memiliki pengendalian diri.
serta mengerti kebenaran.
maka sesungguhnya ia patut,
mengenakan jubah kuning.
Explanation: Whoever dons the 'stained cloth', being free of defilements, who is well conducted and tranquil within, having emotions under control and aware of reality, such a person is worthy of the sacred 'stained cloth'.
Verse 11. False Values Bar Spiritual Progress
Conceiving the real in unreality
while seeing unreal the truly real,
roaming fields of thoughts ill-formed:
never they at the real arrive.
Mereka yang menganggap,
ketidak-benaran sebagai kebenaran.
dan kebenaran sebagai ketidak-benaran.
maka mereka yang mempunyai,
pikiran keliru seperti itu,
tak akan pernah dapat,
menyelami kebenaran.
Explanation: A person interested in spiritual progress must be aware of spiritual values. It is true that material things are also necessary. But they are not the values to be sought after for spiritual progress. If people were to give prominence to material values they cannot attain any spiritual heights.
Verse 12. Truth Enlightens
That which is real they know as real,
that unreal, to be unreal;
roaming fields of thought well-formed
they at the real arrive.
Mereka yang mengetahui,
kebenaran sebagai kebenaran.
dan ketidak-benaran sebagai ketidak-benaran,
maka mereka yang mempunyai,
pikiran benar seperti itu,
akan dapat menyelami kebenaran.
Explanation: The wise person who is able to recognize the true values leading to spiritual attainment, is capable of attaining to spiritual heights. Such a person is possessed of right views.
Verse 13. Lust Penetrates Untrained Mind
Even as the rain does penetrate
a house that's badly thatched,
likewise lust does penetrate
the mind uncultivated.
Bagaikan hujan,
yang dapat menembus rumah beratap tiris.
demikian pula nafsu,
akan dapat menembus pikiran yang tidak dikembangkan dengan baik.
Explanation: It is quite necessary that a house should have a well-thatched roof. If the thatching is weak, rain seeps through the house. Just as a badly thatched roof lets in the rain, the uncultured temperament too is open to passions. The temperament that is not cultured is penetrated easily by lust.
Verse 14. The Disciplined Mind Keeps Lust Away
As rain does never penetrate
a house that is well-thatched,
so lust does never penetrate
the mind well cultivated.
Bagaikan hujan,
yang tidak dapat menembus rumah beratap baik.
demikian pula nafsu,
tidak dapat menembus pikiran yang telah dikembangkan dengan baik.
Explanation: When the house is well protected by a well-thatched roof, it is not harmed by the rain, because rain-water cannot seep though it. In the same way, the well-cultured temperament too does not allow passion to come through. Therefore, the well-cultured temperament cannot be penetrated by passions.
Verse 15. Sorrow Springs From Evil Deeds
Here one grieves, one grieves hereafter,
in both ways does the evil-doer grieve;
one grieves and is afflicted,
one's own base kammas seeing.
Di dunia ini ia bersedih hati.
Di dunia sana ia bersedih hati.
pelaku kejahatan akan bersedih hati,
di kedua dunia itu.
ia bersedih hati dan meratap,
karena melihat perbuatannya sendiri,
yang tidak bersih.
Explanation: People who commit evil actions are unaware of their consequences at the moment of performance. Therefore, they tend to repent on seeing the consequences of what they did. This creates grief. This does not mean that one must always suffer the consequences of one's deeds, without any hope. If that is the case, there is no benefit in leading a religious life, nor is there any opportunity to work for one's emancipation.
Verse 16. Good Deeds Bring Happiness
Here one joys, one joys hereafter,
in both ways does the merit-maker joy;
one joys and one rejoices,
one's own pure kammas seeing.
Di dunia ini ia bergembira.
Di dunia sana ia bergembira.
Pelaku kebajikan,
bergembira di kedua dunia itu.
Ia bergembira dan bersuka cita karena,
melihat perbuatannya sendiri yang bersih.
Explanation: A wise person does good deeds. Having done those good deeds he rejoices here in this world. He rejoices in the life after as well. Seeing the purity of his virtuous actions, he rejoices. He is thoroughly joyous seeing the goodness of his deeds.
Verse 17. Evil Action Leads to Torment
Here one burns, one burns hereafter,
in both ways does the evil-doer burn;
evil I've done, remorsefully one burns,
and more one burns passed to realms of woe.
Di dunia ini ia menderita.
Di dunia sana ia menderita.
Pelaku kejahatan menderita di kedua dunia itu.
Ia meratap ketika berpikir,
“Aku telah berbuat jahat,”,
dan ia akan lebih menderita lagi,
ketika berada di alam sengsara.
Explanation: Those who do evil, those given to wrong doings, are tortured in mind both here and hereafter. Being born in a state of woe after death the doer of evil keeps on torturing himself more with the thought "I have done evil deeds. "
Verse 18. Virtuous Deeds Make One Rejoice
Here one's glad, one's glad hereafter,
in both ways is the merit-maker glad;
'Merit I've made', serenely one is glad,
and more one's glad passed to blissful states.
Di dunia ini ia bahagia.
Di dunia sana ia berbahagia.
Pelaku kebajikan,
berbahagia di kedua dunia itu.
Ia akan berbahagia ketika berpikir,
“Aku telah berbuat bajik”,
dan ia akan lebih berbahagia lagi,
ketika berada di alam bahagia.
Explanation: The person who has done good and virtuous deeds rejoices in this world. Gone to a pleasant state of existence after death, he rejoices exceedingly. This way he rejoices here and in the next world. In both worlds he rejoices realizing that he has done virtuous deeds.
Verse 19. Fruits of Religious Life Through Practice
Though many sacred texts he chants
the heedless man's no practiser,
as cowherd counting other's kine
in samanaship he has no share.
Biarpun seseorang banyak membaca kitab suci,
tetapi tidak berbuat sesuai ajaran,
maka orang lengah itu,
sama seperti gembala sapi yang menghitung sapi milik orang lain.
Ia tak akan memperoleh,
manfaat kehidupan suci.
Explanation: Some persons may know the words of the Buddha extensively and can repeat it all. But through utter neglect they do not live up to it. In consequence they do not reach any religions attainments. They do not enjoy the fruit of the recluse life. This is exactly like the way of life of a cowherd who looks after another's cattle. The cowherd takes the cattle to the pastures in the morning, and in the evening he takes them back to the owner's house. He gets only the wages.
Verse 20. Practice Ensures Fulfilment
Though few of the sacred texts he chant
in Dhamma does his practice run,
clear of delusion, lust and hate,
wisdom perfected, with heart well-freed.
Biarpun seseorang sedikit membaca kitab suci,
tetapi berbuat sesuai dengan ajaran,
menyingkirkan nafsu indria,
kebencian dan ketidaktahuan,
memiliki pengetahuan benar,
dan batin yang bebas dari nafsu,
tidak melekat pada apapun,
baik di sini maupun di sana;
maka ia akan memperoleh,
manfaat kehidupan suci.
Explanation: A true seeker of truth through he may speak only little of the Buddha's word. He may not be able to recite extensively from religious texts. But, if he belongs to the teaching of the Buddha assiduously, lives in accordance with the teaching of the Buddha, if he has got rid of passion, ill-will and delusion, he has well penetrated experience and is free from clinging to worldly things, he is a partaker of the life of a renunciate.
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