俱舍論記 1.86

1.86

「隨繫事別至則為無用」者，釋。謂隨所繫諸有漏法事量多少，離繫事量多少亦爾。若不爾者，而言諸有漏法同一擇滅，於證見苦所斷煩惱滅時，應證一切五部所斷諸煩惱滅。若如是證者，修餘四部所斷能對治道則為無用，前已證故。若言初證少分非全，即一滅體應有多分，一體多分與理相違。故滅隨下，體別眾多。然諸有情證彼滅時，雖起得別，而皆同證。

Regarding the passage from "According to the differentiation of bound entities" up to "would then be useless": this is the explanation. That is, in accordance with how many or few are the bound entities of all sāsrava phenomena, the number of entities of disjunction from bondage is also that many or few. If it were not so, and one were to say that all sāsrava phenomena share one identical cessation through deliberation, then when realizing the cessation of the defilements to be abandoned by the vision of suffering, one would realize the cessation of all defilements to be abandoned by all five categories. If one were to realize it in this way, then cultivating the antidotal paths that abandon the remaining four categories would be useless, because it would already have been realized previously. If one were to say that at first one realizes a small part and not the whole, then a single essence of cessation would have many parts; a single essence having many parts contradicts reason. Therefore, corresponding to the bound entities, the essences [of cessation] are distinct and numerous. However, when sentient beings realize that cessation, although the possessions that arise are distinct, they all equally realize it.