1Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. There the Blessed One addressed the bhikkhus thus:

"Bhikkhus, all is weighed down.[n.14] Se and Ee read andhabhūtaṁ, but I prefer Be addhabhūtaṁ, which Spk supports with its gloss: Addhabhūtan ti adhibhūtaṁ ajjhotthaṭaṁ, upaddutan ti attho; "weighed down: overcome, overloaded, meaning oppressed." See I, v. 203 and I, n. 121; 22:1 (III 1,20) and III, n. 3. Norman explains that addhabhūta might have developed from the aorist addhabhavi = ajjhabhavi (< *adhya-bhavi). Once the origin of the aorist was no longer understood, the verb was assumed to be addhabhavati with a past participle addhabhūta; see GD, p. 356, n. 968. sn.iv.21 And what, bhikkhus, is the all that is weighed down?

The eye is weighed down, forms are weighed down, eye-consciousness is weighed down, eye-contact is weighed down, and whatever feeling arises with eye-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant— that too is weighed down. Weighed down by what?
Weighed down by birth, aging, and death; by sorrow, lamentation, pain, displeasure, and despair, I say.

The ear is weighed down, sounds are weighed down, ear consciousness is weighed down, ear contact is weighed down, the feeling that arises from ear contact, whether it is pleasant, painful, or neutral, that too is weighed down. Weighed down by what?
Weighed down by the fire of lust, with the fire of hatred, with the fire of delusion; weighed down with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.

The nose is weighed down, odours are weighed down, nose consciousness is weighed down, nose contact is weighed down, the feeling that arises from nose contact, whether it is pleasant, painful, or neutral, that too is weighed down. Weighed down by what?
Weighed down by the fire of lust, with the fire of hatred, with the fire of delusion; weighed down with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.

The tongue is weighed down, tastes are weighed down, tongue consciousness is weighed down, tongue contact is weighed down, the feeling that arises from tongue contact, whether it is pleasant, painful, or neutral, that too is weighed down. Weighed down by what?
Weighed down by the fire of lust, with the fire of hatred, with the fire of delusion; weighed down with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.

The body is weighed down, tactile objects are weighed down, body consciousness is weighed down, body contact is weighed down, the feeling that arises from body contact, whether it is pleasant, painful, or neutral, that too is weighed down. Weighed down by what?
Weighed down by the fire of lust, with the fire of hatred, with the fire of delusion; weighed down with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.

The mind is weighed down, mind objects are weighed down, mind consciousness is weighed down, mind contact is weighed down, and whatever feeling arises with mind-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant— that too is weighed down. Weighed down by what?
Weighed down by the fire of lust, with the fire of hatred, with the fire of delusion; weighed down with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.

"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards the eye, towards forms, towards eye-consciousness, towards eye-contact, towards whatever feeling arises with eye-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant;

experiences revulsion towards the ear, towards sounds, towards ear-consciousness, towards ear-contact, towards whatever feeling arises with ear-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant;

experiences revulsion towards the nose, towards odours, towards nose-consciousness, towards nose-contact, towards whatever feeling arises with nose-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant;

experiences revulsion towards the tongue, towards tastes, towards tongue-consciousness, towards tongue-contact, towards whatever feeling arises with tongue-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant;

experiences revulsion towards the mind, towards mind objects, towards mind-consciousness, towards mind-contact, towards whatever feeling arises with mind-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant.

Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It's liberated.’

He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’"

1Evaṁ me sutaṁ—​ ekaṁ samayaṁ bhagavā rājagahe vihārati veḷuvane kalandakanivāpe. Tatra kho bhagavā bhikkhū āmantesi:

"Sabbaṁ, bhikkhave, addhabhūtaṁ. Kiñca, bhikkhave, sabbaṁ addhabhūtaṁ?

Cakkhu, bhikkhave, addhabhūtaṁ, rūpā addhabhūtā, cakkhuviññāṇaṁ addhabhūtaṁ, cakkhusamphasso addhabhūto, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ. Kena addhabhūtaṁ? ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi.

… pe …

Jivhā addhabhūtā, rasā addhabhūtā, jivhāviññāṇaṁ addhabhūtaṁ, jivhāsamphasso addhabhūto, yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ. Kena addhabhūtaṁ? ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi.

Kāyo addhabhūto … pe …

mano addhabhūto, dhammā addhabhūtā, manoviññāṇaṁ addhabhūtaṁ, manosamphasso addhabhūto, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi addhabhūtaṁ. Kena addhabhūtaṁ? ‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati … pe … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati.

Nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī"ti.

Sattamaṁ.