成唯識論掌中樞要 1.148

1.148

別以量破三無為中有二：初審定問；後隨二難。難中有二：初難一；後多。難一中有三：初、總牒一體遍一切處；次、別難之；後、出彼因，執彼體一，理應爾故。別難之中分三：三無為故。虛空中有四：一、體應成多；二、應互相遍；三、應非容受；四、有應相雜。有同處不相離色，為不定過，為如色處，處無別故，虛空即色處；為如香等處，無別故，空非色處。

Regarding the refutation of the three unconditioned dharmas specifically through inference (anumāna), there are two parts: first, examining and determining the question; next, presenting the two objections accordingly. In the objections, there are two parts: first, objecting to singularity; next, to plurality. In objecting to singularity, there are three parts: first, generally restating that a single substance pervades all places; next, refuting it specifically; finally, stating their reason, because grasping its substance as single ought logically to entail this. In refuting it specifically, it is divided into three, because there are three unconditioned dharmas. Within space (ākāśa), there are four faults: 1. its substance would become manifold; 2. they would mutually pervade one another; 3. it would not accommodate; 4. existing things would be confused with one another. When there is matter inseparable from the same locus, there is the fault of inconclusiveness (anaikāntika): is it like the locus of form, where because loci are undifferentiated, space is identical to the locus of form; or is it like the loci of fragrance, etc., where because they are undifferentiated, space is not the locus of form?