 The definition of the ultimate reality, as we shall see, offers the Sarvāstivādin response to the claim that ultimate reality consists of irreducible atoms and point-instant moments. In glossing the [AK] 6.4 verse his commentary explains that ultimate reality is regarded as ultimately existent, one that is both physically and logically irreducible. Vasubandhu supplies three arguments to support this: (i) ultimate reality is both physically and logically irreducible, as it does not disintegrate when it is subjected to physical destruction and that its identity does not disappear when its parts are separated from it under logical analysis; and (ii) ultimate reality does not borrow its nature from other things including its parts. Rather it exists independently in virtue of its intrinsic reality (svabhāva), the exclusion of its parts thus does not affect its inherent nature; and (iii) it is not a product of mental constructions, like that of conventionally real wholes, causation, continuum etc. It exists intrinsically ([AKB] 6.4, Mngon pa khu 214a).