大方廣佛華嚴經疏 8.15

8.15

六即一切至處道智力，論名遍趣行智力。遍即一切，趣即至也，行即道也。謂諸眾生種種所行，若出離行、不出離行，各能至果。如行有漏行，生五道中；行無漏行，至涅槃果，名遍趣行。若知如是種類行跡趣入，此由界智；若知即彼行跡一切品類，如是行跡能令雜染、如是行跡能令清淨，此由遍趣智力。初力處對非處，此中但明至處。又初力指因為得果之處，此約果是酬因之處，故不同也。經中初句總標；次「一念即能知迅速」下十二字，所知時處；後一句委悉開示。

The sixth is the knowledge power of the paths leading everywhere (sarvatragāminī-pratipad-jñāna-bala), which treatises call the knowledge power of practice leading everywhere. "Everywhere" means all; "leading" means reaching; "practice" means the path. This refers to the diverse practices undertaken by sentient beings, whether practices leading to escape or practices not leading to escape, each of which can reach its fruit. For example, undertaking defiled practices leads to rebirth within the five destinies; undertaking undefiled practices leads to the fruit of nirvāṇa; hence it is called "practices leading everywhere." Knowing the entry into such types of behavioral paths is due to the knowledge of realms; knowing all varieties of those very behavioral paths—that such behavioral paths cause defilement, and such behavioral paths cause purity—is due to the knowledge power of paths leading everywhere. The first power contrasts possibility with impossibility, whereas this one only clarifies reaching a destination. Furthermore, the first power points to cause as the basis for obtaining the fruit, whereas this one considers the fruit to be that which repays the cause; thus they are not the same. In the sūtra, the first line states it generally; the next twelve characters from "in a single thought, being able to know swiftly" indicate the time and place known; the final line explains it in full detail.