大乘義章 2.16

2.16

次就有漏無漏分別。依如《毘曇》，重空三昧一向有漏，以其所觀非諦理故。《成實》無漏，故彼論言「重空無相無願三昧，重空名勝。」云何有漏？大乘無漏，同《成實》說（此二門竟）。

Next is the distinction between sāsrava and anāsrava. According to the Abhidharma, the repeated-emptiness samādhi is exclusively sāsrava, because what it contemplates is not the principle of truth. In the Tattvasiddhi, it is anāsrava; therefore, that treatise states: "Among the repeated emptiness, signlessness, and wishlessness samādhis, repeated emptiness is called supreme." How could it be sāsrava? In the Mahāyāna, it is anāsrava, the same as stated in the Tattvasiddhi. (This concludes the second section.)