瑜伽論記 19.96

19.96

第十六釋六現觀。初牒前略標六種現觀。一、思現觀乃至第六究竟現觀，釋其名者，六種舉頭數也。六是數名種者類義，決定觀察是現觀義。依五十五釋，後三是現觀體也，思是現觀因即從當體及果為名，淨信是現觀因名亦爾，無漏信與現觀相應共有，或與現觀共有，即說相應共有為名。又是體現觀是同時慧，即從當體共有為名。第四云現觀智諦現觀，即從所緣體義為名，諦是所緣，智者是體，現觀是義。第五從義，謂出真觀後邊而得名邊現觀，究竟現觀從位得名，於究竟位而趣此觀，故必究竟現觀。

The sixtieth [topic] explains the six direct realizations. First, citing the preceding, it briefly lists the six kinds of direct realization: first, direct realization through thought, up to the sixth, ultimate direct realization. Explaining their names: 'six kinds' gives the count; 'six' is the number, and 'kinds' means classes; 'unwavering observation' is the meaning of direct realization. According to the explanation in [fascicle] fifty-five, the latter three are the essence of direct realization. Thought is the cause of direct realization, so it takes its name from its actual essence and fruition; pure faith is the cause of direct realization, and its name is likewise derived; taintless faith is associated with and coexists with direct realization, or coexists with direct realization, so it is named from being associated and coexistent. Furthermore, its essence, direct realization, is simultaneous wisdom, so it is named from its actual essence and coexistence. The fourth is called direct realization of the truths through the gnosis of direct realization: it is named from its cognitive object, essence, and meaning—the truths are the cognitive object, gnosis is the essence, and direct realization is the meaning. The fifth is named from its meaning: emerging at the margin of true contemplation and being obtained, it is called marginal direct realization. Ultimate direct realization derives its name from the stage: because one proceeds to this contemplation at the ultimate stage, it is necessarily called ultimate direct realization.