仁王經疏 1.116

1.116

言十一切入者，第二遍處德，所謂青黃赤白、地水火風、空無邊處、識無邊處。薩婆多宗，如《大婆沙》，前八遍處無貪為性，對治貪故。兼所相應隨轉，有欲界者，四蘊為性；若色界者，五蘊為性；後二遍處，俱以四蘊為性。依經部宗，定慧為體，如《成實論》。今依大乘，如《雜集論》定慧為性。解云：相應隨轉，同《大婆沙》，理亦無違。

The phrase "ten universal entrances" refers to the second virtue of universal bases, namely blue, yellow, red, white, earth, water, fire, wind, the base of infinite space, and the base of infinite consciousness. According to the Sarvāstivāda school, as in the Mahāvibhāṣā, the first eight universal bases have non-greed as their nature, because they counteract greed. Concomitant with their associated and accompanying [dharmas], for those belonging to the desire realm, they have the four aggregates as their nature; if belonging to the form realm, they have the five aggregates as their nature; the latter two universal bases both have the four aggregates as their nature. According to the Sautrāntika school, they take concentration and wisdom as their essence, as in the Tattvasiddhi-śāstra. Now according to the Mahāyāna, as in the Samuccaya-vyākhyā, concentration and wisdom constitute their nature. An explanation states: The associated and accompanying [dharmas] are the same as in the Mahāvibhāṣā, and logically this also presents no contradiction.