Yogācārabhūmi Śāstra, Volume 10 (Twelve Links of Dependent Origination)

(Thirty-nine) Direct realization of truth through the wisdom of direct realization (Abhisamaya-jñāna-satyābhisamaya): one who possesses this direct realization can attain all the fruits of the monastic life, can give rise to all pure merits, can bring forth the remaining direct-realization wisdoms, and can help summon pure fruits and karma within the wholesome destinies. If one who has accomplished the direct realization of truth through the wisdom of direct realization—whether still in training (aśaikṣa) or beyond training—will never again act in accordance with the false view of self; all that is done is done without self. There will never be any doubt regarding the Dharma one has realized oneself, one will never be born in places that are defiled and contaminated, and in whatever place one is born there will be no more greedy defilement. In this present life and practice, all worldly phenomena are purified, without contamination or impurity; one will no longer slander the Śrāvaka vehicle, the Pratyekabuddha vehicle, or the Mahāyāna Dharma; one will no longer commit evil karma, still less the five rebellious acts and the seven rebellious acts; and one will never again be born for an eighth time within the three realms—this is the meaning of the first fruit exhausting the seven existences.

Direct realization of truth through the wisdom of the limit of direct realization (Abhisamayāntika-jñāna-satyābhisamaya): this wisdom can only be obtained after the path of seeing. After which path of seeing is it obtained? It is obtained after the third grade of the path of seeing, that is, the direct-realization wisdom obtained after the path of seeing of the third and fourth fruits, in which meditative concentration and wisdom of the first dhyāna operate in tandem. It takes as its object the realm attained by observing, with prior worldly wisdom, the lower realm (the desire realm) and the higher realm (the first dhyāna heaven of the form realm), as well as the two established true principles of the desire realm and the first dhyāna heaven of the form realm; it belongs to the worldly wisdom subsumed under the dharma-knowledge and analogous knowledge, and extends to both worldly and supramundane wisdom. In the contemplative practice (vipaśyanā-caryā) of each of the Four Noble Truths, there will appear the wisdom of acquiescent delight and the wisdom of decisive direct realization. In this way, relying on the direct realization of the preceding truth, two pairs of direct-realization wisdoms will arise in the contemplative practice of the preceding and following truths—this is the direct realization of truth through the wisdom of the limit of direct realization. Those of the third and fourth fruits who have accomplished this will never fear the challenges and questions of others, because their direct-realization wisdom is deep and sharp, and they have thoroughly penetrated the Dharma principles of the path of liberation; no one can stump them, and they can skillfully answer all difficult questions.

Ultimate direct realization (niṣṭhā-abhisamaya): this is the wisdom of direct-perception contemplative practice realized by the arhat of the fourth fruit. Because the arhat of the fourth fruit has exhausted all the manifest active afflictions to be eliminated on the path of cultivation, he obtains the wisdom that extinguishes existence in the three realms, the wisdom of never being reborn in future lives; or, out of compassion for sentient beings, he gives rise to the mind to save and liberate them, and will still be born into the world in future lives, but without any manifest active afflictions, and he still abides in the world relying on his wisdom of the eternal extinction of the world—this is ultimate direct realization. The wisdom that realizes the eternal extinction of the world is the most ultimate; the wisdom that realizes the world as ultimately empty is the most ultimate—this is ultimate direct realization. The previous direct realizations still had defilements not yet exhausted, and therefore were not yet ultimate direct realization.

The great arhat who has accomplished ultimate direct realization will never again violate the five precepts: no longer intentionally killing, taking what is not given, engaging in sexual misconduct, speaking falsely, or hoarding wealth and treasures for personal use. Here "sexual misconduct" refers to any kind of sexual desire, regardless of whether it is light or heavy, regardless of whether worldly conventions permit it, regardless of whether it is moral or immoral; because whoever attains the fruit of arhatship is necessarily a monastic, with no layperson among them, and will have no family members, there is no question of licit sexual relations. Here "false speech" refers to any kind of false speech, including worldly false speech deliberately spoken within worldly conventions. The arhat will never fear unknowable things that may happen in the future, nor will he falsely reckon all the sufferings and pleasures of the world as self-made, made by another, or made by both self and another, nor will he falsely remember them as arising causelessly from neither self nor other. The great arhat who has accomplished ultimate direct realization has been liberated from all the great suffering of birth and death in the world; this body is the final body, and he will no longer receive future existence—except for those who retain their form and remain in the world.