Viyahapannatti 6.3.280

6.3.280

se nūnaṃ bhaṃte! mahākammassa, mahākiriyassa, mahāsavassa, mahāvedaṇassa savvao poggalā bajjhaṃti, savvao poggalā cijjaṃti, savvao poggalā uvacijjaṃti; sayā samiyaṃ poggalā bajjhaṃti, sayā samiyaṃ poggalā cijjaṃti, sayā samiyaṃ poggalā uvacijjaṃti; sayā samiyaṃ ca ṇaṃ tassa āyā durūvattāe duvaṇṇattāe dugaṃdhattāe durasattāe duphāsattāe, aniṭṭhattāe akaṃtattāe appiyattāe asubhattāe amaṇunnattāe amaṇāmattāe anicchiyattāe abhijjhiyattāe ahattāe–no uḍḍhattāe, dukkhattāe–no suhattāe bhujjo-bhujjo pariṇamaṃti?
haṃtā goyamā! mahākammassa taṃ ceva|
se keṇaṭṭheṇaṃ? goyamā! se jahānāmae vatthassa ahayassa vā, dhoyassa vā, taṃtuggayassa vā ānupuvvīe paribhujjamāṇassa savvao poggalā bajjhaṃti, savvao poggalā cijjaṃti jāva pariṇamaṃti se teṇaṭṭheṇaṃ|
se nūnaṃ bhaṃte! appakammassa, appakiriyassa, appāsavassa, appavedaṇassa savvao poggalā bhijjaṃti, savvao poggalā chijjaṃti, savvao poggalā viddhaṃsaṃti, savvao poggalā parividdhaṃsaṃti; sayā samiyaṃ poggalā bhijjaṃti, sayā samiyaṃ poggalā chijjaṃti, sayā samiyaṃ poggalā viddhaṃssaṃti, sayā samiyaṃ poggalā parividdhaṃssaṃti; sayā samiyaṃ ca ṇaṃ tassa āyā surūvattāe suvaṇṇattāe sugaṃdhattāe surasattāe suphāsattāe iṭṭhattāe kaṃtattāe piyattāe subhattāe maṇunnattāe maṇāmattāe icchiyattāe aṇabhi-jjhiyattāe uḍḍhattāe–no ahattāe, suhattāe–no dukkhattāe bhujjo-bhujjo pariṇamaṃti?
haṃtā goyamā! jāva pariṇamaṃti|
se keṇaṭṭheṇaṃ? goyamā! se jahānāmae vatthassa jalliyassa vā, paṃkiyassa vā, mailliyassa vā, railliyassa vā ānupuvvīe parikammijjamāṇassa suddheṇaṃ vāriṇā dhovvemāṇassa savvao poggalā bhijjaṃti jāva pariṇamaṃti| se teṇaṭṭheṇaṃ|

“Venerable Sir, is it indeed so that for one of much karma, of much activity, of much inflow, of much suffering, pudgalas are bound from all sides, pudgalas are accumulated from all sides, pudgalas are augmented from all sides; constantly and continuously pudgalas are bound, constantly and continuously pudgalas are accumulated, constantly and continuously pudgalas are augmented; and constantly and continuously its soul transforms again and again into bad form, into bad color, into bad smell, into bad taste, into bad touch, into undesirability, into unloveliness, into unpleasingness, into inauspiciousness, into unagreeableness, into dissatisfaction, into un-longed-for-ness, into what is to be deplored, into a downward state—not into an upward state, into suffering—not into happiness?”
“Yes, Gautama! For one of much karma, it is indeed so.”
“For what reason?” “Gautama! Just as in the case of a cloth that is unworn, or washed, or fresh from the loom, when it is used continuously, pudgalas are bound from all sides, pudgalas are accumulated from all sides, up to transform [so]; for that reason.”
“Venerable Sir, is it indeed so that for one of little karma, of little activity, of little inflow, of little suffering, pudgalas are broken from all sides, pudgalas are severed from all sides, pudgalas perish from all sides, pudgalas completely perish from all sides; constantly and continuously pudgalas are broken, constantly and continuously pudgalas are severed, constantly and continuously pudgalas perish, constantly and continuously pudgalas completely perish; and constantly and continuously its soul transforms again and again into good form, into good color, into good smell, into good taste, into good touch, into desirability, into loveliness, into pleasingness, into auspiciousness, into agreeableness, into satisfaction, into longed-for-ness, into what is not to be deplored, into an upward state—not into a downward state, into happiness—not into suffering?”
“Yes, Gautama! Up to transforms [so].”
“For what reason?” “Gautama! Just as in the case of a cloth that is stained with sweat, or coated with mud, or soiled, or covered with dust, when it is treated continuously, being washed with pure water, pudgalas are broken from all sides, up to transform [so]; for that reason.”