俱舍論疏 2.128

2.128

論「豈不更有至極相違故」，第二敘異說云。此中有說：最初聖道剎那生時，諸異生性一切皆得，永不成就。是故此性亦見所斷。經說預流得不墮法，非不永斷能招惡趣身、語、意業，得盡惡趣，名不墮法。又說我已盡那落迦，乃至廣說。盡是斷義。是故染污能招惡趣身、語業等，亦見所斷。「皆與見道極相違故」，此是經部等計。

The Śāstra says: "Are there not further... because they are diametrically opposed?" The second part recounts different views. Here, some say: At the moment the initial noble path arises, the nature of ordinary worldlings (pṛthagjanatva) is entirely obtained never to be possessed again. Therefore, this nature is also abandoned by vision. The sūtra states that a stream-enterer obtains the property of not falling [into bad destinies], and it is not that he does not forever abandon the bodily, vocal, and mental karma that can incur evil destinies; obtaining the exhaustion of evil destinies is called the property of not falling. It also states: "I have exhausted Naraka," and so forth at length. 'Exhaustion' means abandonment. Therefore, defiled bodily and vocal karma and the like that can incur evil destinies are also abandoned by vision. "Because they are all diametrically opposed to the path of vision": this is the view of the Sautrāntikas and others.