成唯識論述記 2.491

2.491

以下別破空等一、多。初破薩婆多等立三無為者計；第二例破餘部；第三總破。言「無為」者，此非六釋，無二義故，如云「鶻路波」，雖有三字共目一色，無別體義，不可別釋，以無合故。由擇所得滅，名為擇滅，由第三囀上依士釋，不唯第六囀有依士釋，非由擇力所得亦爾。苦樂想受之滅，依士釋也。其虛空、不動既無別體義，不可別解。善法之真如，亦依士釋；真即如者，持業釋也。

The Commentary states: Below are specific refutations of space and so forth as being one or many. First, refuting the tenet of the Sarvāstivādins and others who establish three unconditioned dharmas; second, refuting other schools by extension; third, a general refutation. As for "unconditioned" (asaṃskṛta), this does not fall under the six compound analyses (ṣaṭ-samāsa), because it lacks two [separate] components; just as the word "rūpa", though having multiple syllables together designating a single form, has no separate substantive meaning and cannot be analyzed separately, because there is no combination. Cessation obtained through analytical consideration (pratisaṃkhyā) is called pratisaṃkhyā-nirodha; this is a tatpuruṣa compound based on the third grammatical case (instrumental)—tatpuruṣa is not only based on the sixth case (genitive); cessation obtained without the power of analytical consideration (apratisaṃkhyā-nirodha) is also like this. The cessation of suffering, pleasure, ideation, and sensation is a tatpuruṣa compound. Since space (ākāśa) and immobility (āneñjya) have no separate substantive components, they cannot be analyzed separately. The true suchness (tathatā) of wholesome dharmas is also a tatpuruṣa compound; "that which is real is precisely suchness" is a karmadhāraya compound.