This is a Sanskrit & English translation of https://suttacentral.net/sa8/lzh/sct
सम्युक्तागमः ८ — कालत्रयानित्यसूक्तम्
saṃyuktāgamaḥ 8 — kālatrayānityasūktam
The Connected Discourses 8 - Impermanence in the Three Times
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— “अतीतानागतं, भिक्षवः, रूपमनित्यं, कः पुनर्वादः प्रत्युत्पन्नस्य? एवं पश्यन्, भिक्षवः, आर्यश्रावको नातीते रूपेऽपेक्षते, नानागतमभिनन्दति, प्रत्युत्पन्ने रूपे निर्विद्यते विरज्यते निरोधाय च प्रतिपन्नो भवति।
tasmin samaye bhagavān bhikṣūn āmantrayām āsa— “atītānāgataṃ, bhikṣavaḥ, rūpam anityaṃ, kaḥ punarvādaḥ pratyutpannasya? evaṃ paśyan, bhikṣavaḥ, āryaśrāvako nātīte rūpe 'pekṣate, nānāgatam abhinandati, pratyutpanne rūpe nirvidyate virajyate nirodhāya ca pratipanno bhavati.
At that time, the Bhagavān addressed the bhikṣus (monks), saying: “Past and future rūpa (form), O bhikṣus, is anitya (impermanent), so what more needs to be said of the present? A noble disciple (āryaśrāvaka) who sees in this way does not long for past form, does not delight in future form, and with regard to present form, becomes disenchanted, dispassionate, and practices for its cessation (nirodha).
एवमतीतानागता वेदना संज्ञा संस्कारा विज्ञानमनित्यं, कः पुनर्वादः प्रत्युत्पन्नस्य? एवं पश्यन्नार्यश्रावको नातीते विज्ञानेऽपेक्षते, नानागतमभिनन्दति, प्रत्युत्पन्ने विज्ञाने निर्विद्यते विरज्यते निरोधाय च प्रतिपन्नो भवति।”
evam atītānāgatā vedanā saṃjñā saṃskārā vijñānam anityaṃ, kaḥ punarvādaḥ pratyutpannasya? evaṃ paśyann āryaśrāvako nātīte vijñāne 'pekṣate, nānāgatam abhinandati, pratyutpanne vijñāne nirvidyate virajyate nirodhāya ca pratipanno bhavati.”
Similarly, past and future vedanā (feeling), saṃjñā (perception), saṃskārāḥ (mental formations), and vijñāna (consciousness) are impermanent (anitya), so what more needs to be said of the present? A noble disciple who sees in this way does not long for past consciousness, does not delight in future consciousness, and with regard to present consciousness, becomes disenchanted, dispassionate, and practices for its cessation (nirodha).”
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.
यथानित्यं तथा दुःखं शून्यमनात्मेति च वेदितव्यम्।
yathānityaṃ tathā duḥkhaṃ śūnyam anātmeti ca veditavyam.
What applies to impermanent (anitya) also applies to suffering (duḥkha), empty (śūnya), and not-self (anātman).