大乘義章 2.19

2.19

次就地論。依如《毘曇》，重空三昧是有漏故，始從欲界乃至非想，一切地心皆得修起。欲界唯緣未來禪中所有無漏為重空觀，非想唯緣無所有處所有無漏，以相近故。成實法中是無漏故，唯依初禪至無所有七依定中而得修起。大乘所辨，一切地心皆得修起。重空三昧，辨之麁爾。

Next is the discussion according to ground. According to the Abhidharma, because the repeated-emptiness samādhi is sāsrava, beginning from the desire realm up to the sphere of neither-perception-nor-non-perception, the minds of all grounds are able to cultivate and arouse it. The desire realm takes as its object only the anāsrava within the preparatory dhyāna for the repeated-emptiness contemplation; the sphere of neither-perception-nor-non-perception takes as its object only the anāsrava within the sphere of nothingness, because they are contiguous. In the Tattvasiddhi system, because it is anāsrava, it can be cultivated and aroused only relying on the seven foundational concentrations from the first dhyāna to the sphere of nothingness. As discriminated in the Mahāyāna, the minds of all grounds are able to cultivate and arouse it. The repeated-emptiness samādhi has been broadly discriminated thus.