At Sāvatthī. "Bhikkhus, all is subject to birth. And what, bhikkhus, is the all that is subject to birth? sn.iv.27

"The eye is subject to birth.
Forms … Eye-consciousness … Eye-contact …
Whatever feeling arises with eye-contact as condition …
that too is subject to birth.

"The ear is subject to birth.
Sounds … ear-consciousness … ear-contact …
Whatever feeling arises with ear-contact as condition …
that too is subject to birth.

"The nose is subject to birth.
Odours … nose-consciousness … nose-contact …
Whatever feeling arises with nose-contact as condition …
that too is subject to birth.

"The tongue is subject to birth.
Tastes … tongue-consciousness … tongue-contact …
Whatever feeling arises with tongue-contact as condition …
that too is subject to birth.

"The body is subject to birth.
Tactile objects … body-consciousness … body-contact …
Whatever feeling arises with body-contact as condition …
that too is subject to birth.

"The mind is subject to birth.
Mental phenomena … mind-consciousness … mind-contact …
Whatever feeling arises with mind-contact as condition …
that too is subject to birth.

"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.

"He experiences revulsion towards the ear …
"He experiences revulsion towards the nose …
"He experiences revulsion towards the tongue …
"He experiences revulsion towards the body …
towards whatever feeling arises with any contact as condition …

"He experiences revulsion towards the mind … mental objects … mind-consciousness … mind-contact …
towards whatever feeling arises with mind-contact as condition …

"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.’

Sāvatthinidānaṃ. Tatra kho … pe … “sabbaṃ, bhikkhave, jātidhammaṃ. Kiñca, bhikkhave, sabbaṃ jātidhammaṃ?

Cakkhu, bhikkhave, jātidhammaṃ. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso jātidhammo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ.

…pe…

jivhā… rasā… jivhāviññāṇaṃ… jivhāsamphasso… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ.

Kāyo … pe …

mano jātidhammo, dhammā jātidhammā, manoviññāṇaṃ jātidhammaṃ, manosamphasso jātidhammo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ.

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi… cakkhuviññāṇepi… cakkhusamphassepi…pe…

nāparaṃ itthattāyāti pajānātī”ti.

Paṭhamaṃ.