俱舍論頌疏論本 28.107

28.107

取空非常相者，一取空相，二取非常相。取空相者，釋空空也，空空等持緣前無學空三摩地，取彼空相，空相順厭，勝非我故，唯取空相，不取非我，於空取空，故名空空。如燒死屍，以杖迴轉，屍既盡已，杖亦應燒。先以空相故燒煩惱已，後起空定厭捨前空，故名空空。取非常相者，釋無願無願也。無願無願緣前無學無願等持，取非常相，觀前無願，作非常相，厭捨無願，無願不欣，重言無願。不取苦相因、集、生、緣者，此五非是無漏相故。不取道等四行相者，為厭捨故，謂此無願不願聖道、作道等相，便欣於道，不能厭故。

'Grasping the aspects of emptiness and impermanence': first, grasping the aspect of emptiness; second, grasping the aspect of impermanence. 'Grasping the aspect of emptiness' explains the emptiness of emptiness: the samādhi of emptiness of emptiness takes the preceding aśaikṣa samādhi of emptiness as object and grasps its aspect of emptiness. Because the aspect of emptiness conforms to loathing and is superior to non-self, it grasps only the aspect of emptiness and does not grasp non-self; grasping emptiness with regard to emptiness, it is therefore called 'emptiness of emptiness'. Just as when burning a corpse, one turns it with a staff, and once the corpse has been consumed, the staff should also be burned; having first burned the afflictions by means of the aspect of emptiness, one subsequently gives rise to an empty concentration to loathe and abandon the preceding emptiness, hence it is called 'emptiness of emptiness'. 'Grasping the aspect of impermanence' explains the wishlessness of wishlessness: wishlessness of wishlessness takes the preceding aśaikṣa samādhi of wishlessness as object and grasps the aspect of impermanence; contemplating the preceding wishlessness, it adopts the aspect of impermanence, loathing and abandoning wishlessness; since wishlessness is not delighted in, it is repeatedly called 'wishlessness'. It does not grasp the aspects of suffering, cause, origin, arising, or condition, because these five are not uncontaminated aspects. It does not grasp the four aspects such as the path, in order to loathe and abandon [the path]; that is, this wishlessness does not wish for the noble path; if it adopted the aspects of the path and so forth, it would delight in the path and could not loathe it.