坐禪三昧經 2.91

2.91

Answer: "If the Mahāyāna says that 'all dharmas are empty and markless,' why would you say that impermanence, duḥkha, emptiness, and so forth are untrue? If one says that being unborn, unceasing, and empty is the true mark, one should not say that it is markless. What you say is inconsistent from beginning to end. Furthermore, the Buddha spoke of four inversions; among them, taking the impermanent to be permanent is an inversion, which also stands to reason, for all conditioned things are impermanent. Why is this? Because they arise from causes and conditions. When the cause is impermanent and the condition is impermanent, how could the fruit produced be permanent? Having not existed previously, it now exists; having existed, it then ceases to exist. All sentient beings perceive impermanence: internally there are aging, sickness, and death; externally they see the myriad things wither and fall. How can you say that impermanence is not real?"