This is a Sanskrit & English translation of https://suttacentral.net/sa11/lzh/sct
सम्युक्तागमः ११ — अनित्यहेतुप्रत्ययसूक्तम्
saṃyuktāgamaḥ 11 — anityahetupratyayasūktam
The Connected Discourses 11 - Impermanent Causes and Conditions
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 — At one time, the Bhagavān (the Buddha) was dwelling in Śrāvastī, at Jetavana, the grove of Anāthapiṇḍada.
तस्मिन् समये भगवान् भिक्षूनामन्त्रयामास— “रूपं, भिक्षवः, अनित्यम्। योऽपि हेतुर्योऽपि प्रत्ययो रूपस्योत्पादाय, सोऽप्यनित्यः। अनित्याद्धेतोरनित्यात्प्रत्ययादुत्पन्नं रूपं कुतः नित्यं भविष्यति?
tasmin samaye bhagavān bhikṣūn āmantrayām āsa— “rūpaṃ, bhikṣavaḥ, anityam. yo 'pi hetur yo 'pi pratyayo rūpasyotpādāya, so 'py anityaḥ. anityāddhetor anityāt pratyayād utpannaṃ rūpaṃ kutaḥ nityaṃ bhaviṣyati?”
At that time, the Bhagavān addressed the bhikṣus (monks): “Rūpa (form), O bhikṣus, is anitya (impermanent). Whatever cause (hetu) and whatever condition (pratyaya) for the arising of form, that too is impermanent. Form, having arisen from an impermanent cause and an impermanent condition, how can it be permanent (nitya)?
एवं वेदना संज्ञा संस्कारा विज्ञानमनित्यम्। योऽपि हेतुर्योऽपि प्रत्ययो विज्ञानस्योत्पादाय, सोऽप्यनित्यः। अनित्याद्धेतोरनित्यात्प्रत्ययादुत्पन्नं विज्ञानं कुतः शाश्वतं भविष्यति?
evaṃ vedanā saṃjñā saṃskārā vijñānam anityam. yo 'pi hetur yo 'pi pratyayo vijñānasyotpādāya, so 'py anityaḥ. anityāddhetor anityāt pratyayād utpannaṃ vijñānaṃ kutaḥ śāśvataṃ bhaviṣyati?\
Likewise, vedanā (feeling), saṃjñā (perception), saṃskārāḥ (mental formations), and vijñāna (consciousness) are impermanent. Whatever cause and whatever condition for the arising of consciousness, that too is impermanent. Consciousness, having arisen from an impermanent cause and an impermanent condition, how can it be eternal (śāśvata)?
एवं, भिक्षवः, रूपमनित्यं, वेदना संज्ञा संस्कारा विज्ञानमनित्यम्। यदनित्यं तद्दुःखम्, यद्दुःखं तदनात्मा, यदनात्मा तन्नैतन्मम, नैषोऽहमस्मि, न मेऽयमात्मेति।
evaṃ, bhikṣavaḥ, rūpam anityaṃ, vedanā saṃjñā saṃskārā vijñānam anityam. yad anityaṃ tad duḥkham, yad duḥkhaṃ tad anātmā, yad anātmā tan naitad mama, naiṣo 'ham asmi, na me 'yam ātmeti.
Thus, O bhikṣus, form is impermanent; feeling, perception, mental formations, and consciousness are impermanent. What is impermanent is duḥkha (suffering). What is suffering is anātman (not-self). What is not-self, (one should see it as) ‘This is not mine, I am not this, this is not my self.’
एवं पश्यन्, भिक्षवः, आर्यश्रावको रूपेऽपि निर्विद्यते, वेदनायामपि, संज्ञायामपि, संस्कारेष्वपि, विज्ञानेऽपि निर्विद्यते। निर्विद्यन् विरज्यते। विरागाद्विमुच्यते। विमुक्तस्य विमुक्तिज्ञानदर्शनं 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 vimuktijñānadarśanaṃ pravartate— ‘kṣīṇā me jātiḥ, uṣitaṃ brahmacaryam, kṛtaṃ karaṇīyam, nāparam asmād bhavāt prajānāmīti’.”
Seeing thus, O bhikṣus, the noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with mental formations, and disenchanted with consciousness. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. For the liberated one, the knowledge and vision of liberation arises: ‘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 further existence 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.