This is a Sanskrit & English translation of https://suttacentral.net/sa1/lzh/sct
सम्युक्तागमः १ — अनित्यदर्शनसूक्तम्
saṃyuktāgamaḥ 1 — anityadarśanasūktam
The Connected Discourses 1 - Perceiving Impermanence
एवं मया श्रुतम् — एकस्मिन् समये भगवान् श्रावस्त्यां विहरति स्म, जेतवनेऽनाथपिण्डदस्यारामे।
evaṃ mayā śrutam — ekasmin samaye bhagavān śrāvastyāṃ viharati sma, jetavane 'nāthapiṇḍadasyārāme.
Thus have I heard — Once the Bhagavān (Buddha) was dwelling in the city of Śrāvastī, at Jetavana, the grove of Anāthapiṇḍada.
तस्मिन् समये भगवान् भिक्षूनामन्त्रयामास — “रूपमनित्यमिति, भिक्षवः, पश्यत। एवं पश्यतः सम्यग्दृष्टिर्भवति। सम्यक् पश्यन् निर्विद्यते। निर्विण्णस्य नन्दिरागः क्षीयते। नन्दिरागक्षयाच्चित्तं विमुच्यत इत्युच्यते।
tasmin samaye bhagavān bhikṣūn āmantrayām āsa — “rūpam anityam iti, bhikṣavaḥ, paśyata. evaṃ paśyataḥ samyagdṛṣṭir bhavati. samyak paśyan nirvidyate. nirviṇṇasya nandirāgaḥ kṣīyate. nandirāgakṣayāc cittaṃ vimucyata ity ucyate.
At that time, the Bhagavān addressed the bhikṣus (monks), saying: “View rūpa (physical form) as anitya (impermanent), O bhikṣus. For one who views it thus, samyagdṛṣṭi (right view) arises. Viewing it rightly, one becomes disenchanted. For one who is disenchanted, nandirāga (delight and passion) is destroyed. With the destruction of delight and passion, the citta (mind) is said to be liberated.
एवं वेदनां संज्ञां संस्कारान् विज्ञानं चानित्यमिति पश्यत। एवं पश्यतः सम्यग्दृष्टिर्भवति। सम्यक् पश्यन् निर्विद्यते। निर्विण्णस्य नन्दिरागः क्षीयते। नन्दिरागक्षयाच्चित्तं विमुच्यत इत्युच्यते।
evaṃ vedanāṃ saṃjñāṃ saṃskārān vijñānaṃ ca anityam iti paśyata. evaṃ paśyataḥ samyagdṛṣṭir bhavati. samyak paśyan nirvidyate. nirviṇṇasya nandirāgaḥ kṣīyate. nandirāgakṣayāc cittaṃ vimucyata ity ucyate.
Similarly, view vedanā (feelings), saṃjñā (perceptions), saṃskārāḥ (mental formations), and vijñāna (consciousness) as anitya (impermanent). For one who views it thus, samyagdṛṣṭi (right view) arises. Viewing it rightly, one becomes disenchanted. For one who is disenchanted, nandirāga (delight and passion) is destroyed. With the destruction of delight and passion, the citta (mind) is said to be liberated.
एवं विमुक्तचित्तो भिक्षुः सचेदाकाङ्क्षेत् स्वयमेव साक्षात्कर्तुं शक्नुयात्— ‘क्षीणा मे जातिः, उषितं ब्रह्मचर्यम्, कृतं करणीयम्, नापरमस्माद्भवात् प्रजानामीति’।”
evaṃ vimuktacitto bhikṣuḥ saced ākāṅkṣet svayam eva sākṣātkartuṃ śaknuyāt— ‘kṣīṇā me jātiḥ, uṣitaṃ brahmacaryam, kṛtaṃ karaṇīyam, nāparam asmād bhavāt prajānāmīti’.”
A bhikṣu with a thus liberated mind, should he wish, is able to realize for himself: ‘My birth is destroyed, the holy life (brahmacarya) has been lived, what had to be done has been done, and I know there is no other state of being after this one.’”
इदमवोचद्भगवान्। आत्तमनसस्ते भिक्षवो भगवतो भाषितमभ्यनन्दन्।
idam avocad bhagavān. āttamanasas te bhikṣavo bhagavato bhāṣitam abhyanandan.
The Bhagavān said this. Those bhikṣus, with delighted minds, rejoiced in the Bhagavān's speech.
यथानित्यदर्शनं तथा दुःखशून्यानात्मदर्शनमपि वेदितव्यम्।
yathā anityadarśanaṃ tathā duḥkhaśūnyānātmadarśanam api veditavyam.
As with the perception of impermanence, so too should the perception of suffering (duḥkha), emptiness (śūnya), and non-self (anātman) be understood.