Kālattayaaniccasutta
Sāvatthinidānaṁ. “Rūpaṁ, bhikkhave, aniccaṁ atītānāgataṁ; ko pana vādo paccuppannassa. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ rūpasmiṁ anapekkho hoti; anāgataṁ rūpaṁ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Vedanā aniccā …pe… saññā aniccā … saṅkhārā aniccā atītānāgatā; ko pana vādo paccuppannānaṁ. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītesu saṅkhāresu anapekkho hoti; anāgate saṅkhāre nābhinandati; paccuppannānaṁ saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipanno hoti. Viññāṇaṁ aniccaṁ atītānāgataṁ; ko pana vādo paccuppannassa. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako atītasmiṁ viññāṇasmiṁ anapekkho hoti; anāgataṁ viññāṇaṁ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.
Impermanence in the Three Times
At Sāvatthī. “Mendicants, form of the past and future is impermanent, let alone the present. Seeing this, a learned noble disciple is not concerned with past form, doesn’t look forward to enjoying future form, and they practice for disillusionment, dispassion, and cessation regarding present form. Feeling … Perception … Choices … Consciousness of the past and future is impermanent, let alone the present. Seeing this, a learned noble disciple is not concerned with past consciousness, doesn’t look forward to enjoying future consciousness, and they practice for disillusionment, dispassion, and cessation regarding present consciousness.”