瑜伽師地論略纂 9.68

9.68

論云「由能知智與所知境和合無乖，現前觀察，故名現觀等，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合一處，無有乖競，以種姓同故，而是一類，亦名現觀。婆羅門等，當知亦爾。見道無相，能所緣合，無相無乖，故名現觀。

Where the treatise says, "Because the knowing wisdom and the known object harmonize without discord and one directly contemplates them, it is called direct realization, and so forth, up to: the brāhmaṇa and so forth should be known to be likewise": when entering the path of seeing to realise thusness, because the object, thusness, is signless, its wisdom is also signless; the two signless [aspects] harmonize, and the apprehending [aspect] and apprehended object are without mutual discord, directly contemplating—therefore it is called 'direct realization'. This explains the nominal meaning of 'direct realization'. Just as a kṣatriya harmonizes in one place with another kṣatriya without conflict or contention because their caste is identical, and being of one category it is also called 'direct realization', brāhmaṇas and so forth should be known to be likewise. The path of seeing is signless, the apprehending [aspect] and the intentional object harmonize, being signless and without discord; therefore it is called direct realization.