華嚴經探玄記 18.43

18.43

五遣不遣中有二：初後二位無教遣而自往至。初謂文殊自往就故無人教，後普賢遍故眼開自見又至。後文殊般若智成，自見法界故不待教；餘位無此二義，皆有教遣。又若不教遣，即諸知識獨著於己，何成自行？又唯言知，一若不遣，餘求何成圓備之益？又若不遣，豈合一位不進昇後？

Fifth, within sending or not sending [to the next benefactor], there are two [aspects]: the first and the last two stages lack instructions sending [him] off, yet he arrives on his own. The first means Mañjuśrī personally goes to him, hence there is no person to instruct him; the latter Samantabhadra is all-pervading, so when his eyes open, he naturally sees him and further arrives. In the case of the later Mañjuśrī, prajñā-wisdom is completed and he sees the dharmadhātu on his own, hence he does not await instruction; the remaining stages lack these two meanings and all have instructions sending him off. Furthermore, if they did not instruct and send him off, then the various spiritual benefactors would cling exclusively to themselves, and how could his own practice be completed? Moreover, if only one [doctrine] is spoken of and known, and if he were not sent off, how could his other quests achieve the benefit of complete fulfillment? Furthermore, if he were not sent off, how could it be fitting for a single stage not to advance and ascend to the subsequent?