俱舍論記 28.191

28.191

「空空等持至勝非我故」者，明空空等持。又《顯宗》三十九云「空空等持緣前無學空三摩地取彼空相，空相順厭，勝非我故。謂彼先起無學等持，於五取蘊思惟空相，從此後起殊勝善根相應等持，緣前無學空三摩地思惟空相，於空取空故名空空。如燒死屍以杖迴轉，屍既盡已杖亦應燒。如是由空燒煩惱已，復起空定厭捨前空，重空等持，空行相後起，即復還與空行相相應。唯此最能順厭捨故。非我行相則不如是。見非我者，於諸有為法起厭背心，不如見空故。諸有已見諸法非我，而於諸有猶生樂着，以於諸行中不審見空故。由此空定雖二行相俱，而但名空不說為非我，空於厭捨極隨順故。」又《婆沙》一百五云「如人在道獨行遇逢一伴，雖知非屬於己而不太愁，後若別時便極愁惱。故空行相於厭生死勝於非我，由是此定不作非我行相。

"The emptiness-of-emptiness concentration […] superior to non-self" explains the emptiness-of-emptiness concentration. Furthermore, the Samayapradīpikā, fascicle 39, says: "The emptiness-of-emptiness concentration takes the preceding aśaikṣa emptiness samādhi as its object and grasps its aspect of emptiness, because the aspect of emptiness accords with revulsion and is superior to non-self. That is, one first generates the aśaikṣa concentration and contemplates the aspect of emptiness in the five clinging-aggregates; subsequent to this, one generates a concentration associated with superior wholesome roots, which takes the preceding aśaikṣa emptiness samādhi as object and contemplates the aspect of emptiness: grasping emptiness with regard to emptiness is therefore called 'emptiness of emptiness'. It is like burning a corpse: turning it with a stick, once the corpse is consumed, the stick should also be burned. In this way, having burned the defilements by means of emptiness, one again gives rise to an empty concentration to loathe and abandon the preceding emptiness; the concentration of double emptiness, arising after the aspect of emptiness, then in turn is associated with the aspect of emptiness. Only this accords most fully with revulsion and abandonment. The aspect of non-self is not like this. Those who view non-self do not arouse revulsion toward conditioned dharmas as well as those who view emptiness. Those who have already seen all dharmas to be non-self may still give rise to joy and attachment toward the realms of existence, because they do not thoroughly see emptiness among conditioned formations. Due to this, although the emptiness concentration is furnished with both aspects, it is named solely 'emptiness' and not 'non-self', because emptiness most completely accords with revulsion and abandonment." Furthermore, the Mahāvibhāṣā, fascicle 105, says: "Just as a person walking alone on a road encounters a companion, although knowing that he does not belong to oneself, one is not overly sorrowful; but later, when parting, one is exceedingly distressed. Therefore, in loathing saṃsāra, the aspect of emptiness is superior to non-self; thus this concentration does not adopt the aspect of non-self."