大方廣佛華嚴經隨疏演義鈔 62.63

62.63

疏「勤即欲勤」下，二正釋修相。即以論四修釋一勤字，四皆勤類故。次以五六二修釋勇，故云「勇謂勇猛不息」。三念四知，同論七八。疏「又心若馳散」下，三重釋念知，含其第九不放逸修。言重釋者，上釋明本念知，今釋策其退敗。準西域法，維那秉眾，於晨朝時常誦此言，以策懈怠。疏「則能鞭心令復本觀」者，即《莊子》意。如人驅羊不及群者，謂之為後，鞭令及群故云鞭後。修心如羊，馳散如不及群，令復本觀，即及群也。無常三途等，即是鞭也。

Regarding the commentary's "Diligence means desire and diligence" and so forth: second, properly explaining the characteristics of cultivation. That is, it uses the four cultivations from the treatise to explain the single word "diligence," for all four are kinds of diligence. Next, it uses the fifth and sixth cultivations to explain "vigorous," hence saying "'Vigorous' means vigorous and unceasing." The third, mindfulness, and the fourth, comprehension, correspond to the seventh and eighth in the treatise. Regarding the commentary's "Furthermore, if the mind scatters" and so forth: third, re-explaining mindfulness and comprehension, which includes the ninth cultivation, non-negligence. Calling it "re-explaining" means: the above explanation clarified the fundamental mindfulness and comprehension, while the present explanation spurs them on when they decline and fail. According to the method of the Western Regions, the karmadāna, leading the assembly, always recites these words at dawn to spur on the indolent. Regarding the commentary's "one can whip the mind to make it return to the original contemplation": this is the meaning from Zhuangzi. When a person herding sheep finds one that fails to keep up with the flock, it is called "lagging behind"; whipping it makes it catch up with the flock, hence called "whipping the hindmost." Cultivating the mind is like sheep, scattering is like failing to keep up with the flock, and making it return to the original contemplation is catching up with the flock. Impermanence, the three miserable realms, and so forth are precisely the whip.