大方廣佛華嚴經疏 30.41

30.41

第九離過成德迴向。先十七句離過，即離可壞緣；後「但為」下成德，明其所為為不可壞堅固善友。今初，前十五事護煩惱行，於中初二不耽現境、次一不求當報、餘通二世、後一護小乘行。其第十六，若解脫三昧，唯小乘因；諸禪三昧，通生死因，未得不求、已得不著。誰復求死？所謂求生，生必死故。求和合者，除涅槃樂，皆有合故。沙彌求龍是懷毒迴向，願為魔王即壞善迴向。後顯成德，亦是所求，在文易了。

Ninth, the dedication of departing from faults and accomplishing virtues. First, seventeen phrases depart from faults, which means departing from destructible conditions; later, from "only for the sake of" downward, accomplishing virtues, clarifying that what is undertaken is to become an indestructible, firm, good friend. Now, in the first: the first fifteen items protect the practice from afflictions. Among these, the first two do not indulge in present spheres; the next one does not seek future recompense; the rest apply to both lifetimes; the last one protects against Hīnayāna practices. As for the sixteenth, the samādhis of liberation are solely causes for the Hīnayāna; the various dhyāna-samādhis apply to the causes of saṃsāra—one does not seek what is not yet attained, and does not attach to what is already attained. Who would still seek death? The so-called seeking life: because there is birth, there must be death. Seeking union: except for the bliss of nirvāṇa, all things involve union. A śrāmaṇera seeking to become a dragon is dedication harboring poison; vowing to become a Māra-king is dedication that destroys the good. Later, revealing the accomplishment of virtue is also what is sought, and is easily understood in the text.