The Paradox Of Long-Form Translations Versus Short-Form Distractions

The Paradox Of Long-Form Translations Versus Short-Form Distractions

In this Dharma-Ending Age (末法时期), there is a paradoxical relationship (or lack thereof) between Buddhist translating and Dharma reading. Due to the availability of quick access to online interpretations and dictionaries for cross-checking, it has become relatively easier, (though still time-consuming), to translate technical, obscure and loaded words, phrases and sayings in sūtras and treatises (经论).

It has also become equally easy to share translated works, almost at the speed of light it seems, simply by uploading them to the Internet. Yet, upon putting of these works online, while they are free for all to see at any time and place, there is seemingly ‘insurmountable competition’ with ever-increasing worldly materials vying for attention online. These relentless ‘weapons of mass distraction’ firing away so closely are not so easy to fend off.

This becomes a case of limited meaningful translations ‘fighting’ against unlimited largely pointless distractions. Even if important translations are occasionally encountered online, perhaps via a well-intended Dharma friend’s sharing of a link, due to the prevalence of short bite-sized mundane videos, the attention spans of many have shortened to lack patience for long-form reading and reflecting. (No, the profound Dharma cannot always be abbreviated.)

There is thus tendency to put the timelessly enlightening aside for the frivolously entertaining. Thus, brain rot also leads to spiritual decay. Alas, this is the Dharma-Ending Age after all. May all of us treasure what is truly precious, the Dharma itself, with whatever precious time we have left in this life, for its study and practice. It is perhaps time to return to Dharma classes for guided learning too, for expediting and deepening understanding, with enquiries and discussions too.

Above are reflections after completing translation of the ‘Record Of Great Master Yìnguāng’s Collected Writings’ Essence’ 《印光大师文钞菁华录》, which took about three and a half years, resulting in some 864 (A4) pages (to be published). If Pure Land practitioners are not even interested in knowing the essentials from the last Pure Land Patriarch’s otherwise even more voluminous teachings, are they not letting down themselves, those they can benefit, and the lineage of Patriarchs?