俱舍論頌疏論本 27.67

27.67

遍順至究竟者，釋邊際名也。從一切地遍所隨順，增至究竟，故名邊際，謂從欲界加行善心入初靜慮，次第順入，乃至有頂；復從有頂入無所有處，次第逆入，乃至欲界；復從欲界次第順入，展轉乃至第四靜慮，名一切地遍所隨順。謂專修習第四靜慮，從下至中、從中至上，如是三品復各分三，上上品生，名至究竟，如是靜慮得邊際名。此中邊言顯無越義，勝無越此，故名為邊。際言為顯類義、極義，如說一頌有四句故，名為四際，顯類義也，如說涅槃名為實際，顯極義也。

Regarding "pervasively conforming, reaching the culmination": this explains the name "border-limit" (prāntakoṭika). Because it is pervasively conformed to from all grounds and increased to the culmination, it is called the "border-limit." That is, from the preparatory wholesome mind of the desire realm, one enters the first dhyāna, sequentially entering in direct order up to the peak of existence (bhavāgra); again, from the peak of existence one enters the sphere of nothingness, sequentially entering in reverse order down to the desire realm; again, from the desire realm one enters sequentially in direct order, step by step up to the fourth dhyāna—this is called "pervasively conformed to from all grounds." That is, one exclusively cultivates the fourth dhyāna, from low to medium and from medium to high, and these three grades are each further divided into three, until the highest of the highest is produced, which is called "reaching the culmination"; such a dhyāna obtains the name "border-limit." Here, the word "border" (prānta) indicates the sense of being unsurpassable: there is no excellence that surpasses this, hence it is called "border." The word "limit" (koṭi) indicates the sense of a category and the sense of the utmost: just as when it is said that a single verse has four lines, they are called "four limits," which indicates the sense of category; and as when it is said that nirvāṇa is called the "reality-limit" (bhūtakoṭi), this indicates the sense of the utmost.