瑜伽論記 8.198

8.198

由能知智與所知境和合無乖，現前察，故名現觀乃至婆羅門等，當知亦爾者，入見道證如時，境如無相，故其智亦無相，二無相和合，能緣所緣無相乖違，現前觀察，故名現觀，釋現觀名義，如一剎帝利與剎帝利和會一處無有乖意，以種性同故而是一類，亦名現觀，婆羅門等當知亦爾。

Regarding 'Because the knowing knowledge and the known object are in harmony without discrepancy, observing directly, it is therefore called direct realization, up to: brāhmaṇas and so forth, it should be known, are also like this': when entering the path of seeing and realizing suchness, the object, suchness, is signless, so its knowledge is also signless. The two signlessnesses are in harmony, the grasper and the grasped being without mutual discrepancy, observing directly; hence it is called 'direct realization'. Explaining the meaning of the name 'direct realization': just as a kṣatriya gathering together in one place with another kṣatriya has no discord of intent, because their gotra is identical and they are of the same kind, it is also called direct realization; brāhmaṇas and so forth, it should be known, are also like this.