俱舍論記 15.104

15.104

「三界一切至非餘方便」者，釋下兩句。三界一切見、修所斷非色染法，捨由一緣，謂彼但由諸能對治無間道起。隨其所應，若此所斷法品類能斷無間道生，當捨此品類中所有煩惱及彼助伴。唯此道生能捨彼染，非餘方便能捨彼染。問：上來明捨欲界非色善法及三界非色染法，何故不對別解脫等問答分別？解云：一一別對相翻廢立理亦應得，非正所明，故不別說。

Regarding 'All... in the three realms... not by any other expedient': this explains the last two lines. All non-material defiled dharmas abandoned by seeing and abandoned by cultivation in the three realms are relinquished through a single condition: that is, they are relinquished only through the arising of an uninterrupted path (ānantarya-mārga) capable of acting as an antidote. According to what is appropriate, when the uninterrupted path capable of abandoning this category of dharmas to be abandoned arises, all defilements and their accompaniments in this category will be relinquished. Only the arising of this path can relinquish those defilements; not by any other expedient can those defilements be relinquished. Question: The above explained the relinquishment of non-material wholesome dharmas of the desire realm and non-material defiled dharmas of the three realms; why were they not analyzed by asking and answering against prātimokṣa and so forth? Explanation: To contrast each individually to establish and reject would logically also be admissible, but it was not the main topic to be explained, so it is not specifically stated.