俱舍論疏 29.68

29.68

「論曰至故名遍處」，述名也。即是周遍緣此四大、四色及空、識等，名為遍處。《正理》云「經於此處皆言一想，上下及傍無二、無量，於一切處無間無隙周遍思惟，故名遍處。遍於處故，立遍處名。或此善根即名為處，行相遍故立遍處名。此中地等顯示所緣，所說遍言顯示行相。行相雖等而所緣別，是故遍處分為十種。經言一者，顯此等至思惟一類境相現前。想言顯是勝解作意。何故唯十得遍處名？此上更無遍行相故，唯第四定、空、識無邊可得說有無邊行相（已上論文）。」

"The treatise says ... hence they are called kṛtsnāyatanas": this explains the name. That is, pervading and cognizing these four great elements, four colors, as well as space, consciousness, and so forth, is called kṛtsnāyatana ("base of totality"). The Nyāyānusāra states: "The sūtras say with respect to these bases that they are all of 'a single notion, above, below, and across, non-dual and immeasurable, contemplating everywhere without gap or interval'; hence they are called kṛtsnāyatanas. Because they pervade the bases, the name kṛtsnāyatana is established. Or, these wholesome roots themselves are called 'bases', and because their mode of activity is pervasive, the name kṛtsnāyatana is established. Here, earth and so forth indicate the cognitive objects, and the word 'pervasive' (kṛtsna) indicates the mode of activity. Although the mode of activity is equal, the cognitive objects are distinct; therefore, the kṛtsnāyatanas are divided into ten kinds. The sūtra says 'one' to indicate that this meditative attainment contemplates a single class of objective aspect appearing before it. The word 'notion' (saṃjñā) indicates that this is mental engagement of resolve (adhimokṣamanaskāra). Why do only ten receive the name kṛtsnāyatana? Because above these there is no further pervasive mode of activity; only the fourth dhyāna, infinite space, and infinite consciousness can be said to have an infinite mode of activity" (end of treatise citation).