俱舍論記 14.44

14.44

「頌曰至顯勿如次」者，釋。意謂意律儀，根謂眼根律儀，為顯此二俱以正知、正念為體，故於頌中先列正知、正念名已，復說合言。謂先略戒說意律儀惠、念為體，即合惠、念為後經中眼根律儀、故先離後合。言顯勿如次配二律儀所以惠、念名律儀者，惠能簡擇、念能憶念，此二力強，防護制意及與眼根，不令於境起諸過患，故名律儀，非無表色。亦應具說眼等六根，不言耳等，略而不言。故《正理》三十六云「故契經說：眼見色已不喜、不憂，恒安住捨正知、正念。如是乃至意了法已。」

Regarding "The verse states... showing they are not to be matched respectively": this is the explanation. "Mind" refers to the mental discipline; "faculty" refers to the discipline of the eye faculty. In order to show that both take correct knowledge (saṃprajanya) and correct mindfulness (smṛti) as their substance, the verse first lists the names of correct knowledge and correct mindfulness, and then states the word "combined". That is, the earlier summary discipline stated that mental discipline takes wisdom and mindfulness as its substance, and this combination of wisdom and mindfulness constitutes the eye faculty's discipline in the later sūtra; thus they are first separate and then combined. The words "showing they are not to be matched respectively" assign them to the two disciplines. As for why wisdom and mindfulness are called discipline: wisdom is able to discern, and mindfulness is able to remember; the power of these two is strong, guarding and restraining the mind and the eye faculty, preventing faults and transgressions from arising regarding objects; therefore they are called discipline, and are not unmanifest form. One should also speak fully of the six faculties including the eye and so on; not mentioning the ear and the rest is merely an omission for brevity. Thus, Nyāyānusāra, fascicle 36, says: "Therefore the sūtra states: 'Having seen form with the eye, one is neither pleased nor distressed, but constantly abides in equanimity with correct knowledge and correct mindfulness. So it is up to: having cognized dharmas with the mind.'"