瑜伽論記 15.186

15.186

共有法者，即戒即戒現觀，此但名彼共有因故。若爾，何故先說智諦等耶？此中初問諦現觀有幾？今正答。緣諦之現觀謂智諦及邊究竟等，餘非正現觀。若是思現觀因故名現觀。信從相應得，名現觀。戒是苦有等名現觀，非正現觀。故今不次越次而答，以初正出現觀體故，如餘處說。先明思信等者，此位地分意耳故不同也。此中六現觀，如下文自當廣辨。

"Concomitant dharmas" refers to morality, that is, the clear realization of morality, which is so called merely because it is their concomitant cause. If so, why was the clear realization of the truths through knowledge and so forth spoken of first? In this context, the initial question asked how many kinds of clear realization of the truths there are. Now it is answered directly. Clear realization that takes the truths as its object refers to [the clear realization of] the truths through knowledge, the marginal [clear realization], the ultimate [clear realization], and so forth; the others are not direct clear realizations. If it is the clear realization of reflection, it is called a clear realization because it is a cause. Faith is called a clear realization because it is derived from conjunction. Morality is called a clear realization because it is concomitant, and so forth; they are not direct clear realizations. Therefore, it is now answered in a different order, skipping the [previous] sequence, because the primary essence of clear realization is brought forth first, just as it is explained elsewhere. As for explaining reflection, faith, and so forth first, this was merely the intention regarding the division of stages; hence they are not the same. The six clear realizations here will be extensively distinguished in the text below itself.