This is a Sanskrit & English translation of https://suttacentral.net/sa12/lzh/sct

सम्युक्तागमः १२ — हेतुसूक्तम्
saṃyuktāgamaḥ 12 — hetusūktam
The Connected Discourses 12 - The Cause

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.

अथ भगवान् भिक्षूनामन्त्रयामास— “रूपं, भिक्षवः, अनित्यम्। योऽपि हेतुर्योऽपि प्रत्ययो रूपस्योत्पादाय, सोऽप्यनित्यः। अनित्याद्धेतोरनित्यात्प्रत्ययादुत्पन्नं रूपं कुतः नित्यं भविष्यति?
atha bhagavān bhikṣūn āmantrayām āsa— “rūpaṃ, bhikṣavaḥ, anityam. yo 'pi hetur yo 'pi pratyayo rūpasyotpādāya, so 'py anityaḥ. anityād dhetor anityāt pratyayād utpannaṃ rūpaṃ kutaḥ nityaṃ bhaviṣyati?
At that time, the Bhagavān addressed the bhikṣus (monks), saying: “Rūpa (physical form), bhikṣus, is anitya (impermanent). Whatever be the hetu (cause) or pratyaya (condition) for the arising of rūpa, that is also impermanent. How can rūpa that has arisen from an impermanent cause and an impermanent condition be nitya (everlasting)?

एवं वेदना संज्ञा संस्कारा विज्ञानमनित्यम्। योऽपि हेतुर्योऽपि प्रत्ययो विज्ञानस्योत्पादाय, सोऽप्यनित्यः। अनित्याद्धेतोरनित्यात्प्रत्ययादुत्पन्नं विज्ञानं कुतः नित्यं भविष्यति?
evaṃ vedanā saṃjñā saṃskārā vijñānam anityam. yo 'pi hetur yo 'pi pratyayo vijñānasyotpādāya, so 'py anityaḥ. anityād dhetor anityāt pratyayād utpannaṃ vijñānaṃ kutaḥ nityaṃ bhaviṣyati?
Similarly, vedanā (feelings), saṃjñā (perceptions), saṃskārāḥ (mental formations), and vijñāna (consciousness) are impermanent. Whatever be the hetu (cause) or pratyaya (condition) for the arising of vijñāna, that is also impermanent. How can vijñāna that has arisen from an impermanent cause and an impermanent condition be nitya (everlasting)?

एवं, भिक्षवः, रूपमनित्यं, वेदना संज्ञा संस्कारा विज्ञानमनित्यम्। यदनित्यं तद्दुःखम्, यद्दुःखं तदनात्मा, यदनात्मा तन्नैतन्मम, नैषोऽहमस्मि, न मेऽयमात्मेति। एवं पश्यन् सम्यग्दर्शनमित्युच्यते।
evaṃ, bhikṣavaḥ, rūpam anityaṃ, 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 samyagdarśanam ity ucyate.
Thus, bhikṣus, rūpa is impermanent; vedanā, saṃjñā, saṃskārāḥ, and vijñāna are impermanent. Whatever is impermanent is duḥkha (suffering); whatever is duḥkha is anātman (not-self). That which is anātman (should be seen as): ‘This is not mine, this I am not, this is not my self’. Seeing thus is called samyagdarśana (right view).

एवं पश्यन्, आर्यश्रावकः, रूपाद्विमुच्यते, वेदनायाः, संज्ञायाः, संस्कारेभ्यो, विज्ञानाच्च विमुच्यते। स जातिजरामरणशोकपरिदेवदुःखदौर्मनस्योपायासेभ्यो विमुक्त इत्यहं वदामि।”
evaṃ paśyan, āryaśrāvakaḥ, rūpād vimucyate, vedanāyāḥ, saṃjñāyāḥ, saṃskārebhyo, vijñānāc ca vimucyate. sa jātijarāmaraṇaśokaparidevaduhkhadaurmanasyopāyāsebhyo vimukta ity ahaṃ vadāmi.”
Seeing thus, an āryaśrāvaka (noble disciple) is liberated from rūpa, liberated from vedanā, from saṃjñā, from saṃskārāḥ, and from vijñāna. He is liberated from jāti (birth), jarā (old age), maraṇa (death), śoka (sorrow), parideva (lamentation), duḥkha (pain), daurmanasya (grief), and upāyāsa (despair), I say.”

इदमवोचद्भगवान्। आत्तमनसस्ते भिक्षवो भगवतो भाषितमभ्यनन्दन्।
idam avocad bhagavān. āttamanasas te bhikṣavo bhagavato bhāṣitam abhyanandan.
This was spoken by Bhagavān. Their minds delighted, those bhikṣus rejoiced in the speech of Bhagavān.