[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775) › 4.22 # 注維摩詰經 4.22 注維摩詰經 4.22 - **Language:** Classical Chinese ### [4.22](https://indike.org/pramana/in.bauddha.taisho.1775.4.22) 肇曰：現法流速不住，以何為生耶？若生滅一時，則二相俱壞。若生滅異時，則生時無滅。生時無滅則法無三相，法無三相則非有為也。若盡有三相，則有無窮之咎。此無生之說，亦備之諸論矣。三世既無生，於何而得記乎？生曰：生時已去未始暫停，豈可得於中成佛耶？ > \[Seng\]zhao says: Present dharmas flow swiftly and do not abide; what could constitute 'birth'? If arising and ceasing were at the same time, then both characteristics would be ruined. If arising and ceasing were at different times, then at the time of arising there would be no ceasing. If at the time of arising there were no ceasing, then dharmas would lack the three characteristics; if dharmas lacked the three characteristics, then they would not be conditioned. If they fully possessed the three characteristics, then there would be the fault of infinite regress. This exposition of non-arising is also fully set forth in the various treatises. Since there is no birth in the three times, in what could one obtain the prophecy? \[Dao\]sheng says: The moment of arising has already passed and never pauses for an instant; how could one possibly attain buddhahood within it? > — English (machine translation) (machine translation) - [Previous: 4.21](https://indike.org/pramana/in.bauddha.taisho.1775.4.21) - [Next: 4.23](https://indike.org/pramana/in.bauddha.taisho.1775.4.23) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1775.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1775~en-mt.4.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1775.4.22](https://indike.org/pramana/in.bauddha.taisho.1775.4.22) · Pramāṇa