大方廣佛華嚴經隨疏演義鈔 62.63

62.63

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.