This is a Sanskrit & English translation of https://suttacentral.net/sa9/lzh/sct
सम्युक्तागमः ९ — यदनित्यसूक्तम्
saṃyuktāgamaḥ 9 — yadanityasūktam
The Connected Discourses 9 - That Which is Impermanent
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— “रूपं, भिक्षवः, अनित्यम्। यदनित्यं तद्दुःखम्। यद्दुःखं तदनात्मा। यदनात्मा तन्नैतन्मम, नैषोऽहमस्मि, न मेऽयमात्मेति। एवं पश्यन् सम्यग् यथाभूतं पश्यतीत्युच्यते।
tasmin samaye bhagavān bhikṣūn āmantrayām āsa— “rūpaṃ, bhikṣavaḥ, anityam. yad anityaṃ tad duḥkham. yad duḥkhaṃ tad anātmā. yad anātmā tan naitan mama, naiṣo 'ham asmi, na me 'yam ātmeti. evaṃ paśyan samyag yathābhūtaṃ paśyatīty ucyate.
At that time, the Bhagavān addressed the bhikṣus (monks), saying: “Rūpa (physical form), bhikṣus, is anitya (impermanent). That which is impermanent is duḥkha (suffering). That which is suffering is an-ātman (not-self). That which is not-self (is fit to be described as) 'This is not mine, I am not this, this is not my self'. One who sees thus is said to see correctly as it really is.
एवं वेदना संज्ञा संस्कारा विज्ञानमनित्यम्। यदनित्यं तद्दुःखम्। यद्दुःखं तदनात्मा। यदनात्मा तन्नैतन्मम, नैषोऽहमस्मि, न मेऽयमात्मेति। एवं पश्यन् सम्यग् यथाभूतं पश्यतीत्युच्यते।
evaṃ vedanā saṃjñā saṃskārā vijñānam anityam. yad anityaṃ tad duḥkham. yad duḥkhaṃ tad anātmā. yad anātmā tan naitan mama, naiṣo 'ham asmi, na me 'yam ātmeti. evaṃ paśyan samyag yathābhūtaṃ paśyatīty ucyate.\
Similarly vedanā (sensory feelings), saṃjñā (perceptions), saṃskārāḥ (mental formations), and vijñāna (consciousness) are impermanent. That which is impermanent is duḥkha. That which is suffering is an-ātman. That which is not-self (is fit to be described as) 'This is not mine, I am not this, this is not my self'. One who sees thus is said to see correctly as it really is.
एवं पश्यन्, भिक्षवः, आर्यश्रावको रूपेऽपि निर्विद्यते, वेदनायामपि, संज्ञायामपि, संस्कारेष्वपि, विज्ञानेऽपि निर्विद्यते। निर्विद्यन् विरज्यते। विरागाद्विमुच्यते। विमुक्तस्य ज्ञानदर्शनं प्रवर्तते— ‘क्षीणा मे जातिः, उषितं ब्रह्मचर्यम्, कृतं करणीयम्, नापरमस्माद्भवात् प्रजानामीति’”
evaṃ paśyan, bhikṣavaḥ, āryaśrāvako rūpe 'pi nirvidyate, vedanāyām api, saṃjñāyām api, saṃskāreṣv api, vijñāne 'pi nirvidyate. nirvidyan virajyate. virāgād vimucyate. vimuktasya jñānadarśanaṃ pravartate— ‘kṣīṇā me jātiḥ, uṣitaṃ brahmacaryam, kṛtaṃ karaṇīyam, nāparam asmād bhavāt prajānāmīti’.”
A noble disciple who views in this way, bhikṣus, gets disenchanted with physical form, also with sensory feelings, also with perceptions, also with mental formations, and also with consciousness. Having become disenchanted, he becomes unattached. Due to non-attachment, he is freed. To the one who is freed, this knowledge and vision arises: ‘My rebirth has stopped; my brahmacarya (holy life) is complete; I have accomplished what had to be accomplished; and I know that I'll have no further life beyond 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.