Yogācārabhūmi-śāstra, Volume Thirty-Four (71)

Original text: 若行境界。由失念故。虽起猛利诸烦恼缠。暂作意时速疾除遣。又能毕竟不堕恶趣。终不故思违越所学。乃至傍生亦不害命。终不退转弃舍所学。不复能造五无间业。定知苦乐非自所作。非他所作。非自他作。非自非他无因而生。

Explanation: A practitioner who possesses the four knowledges of direct realization (abhisamaya), when situated amid sense objects, due to a momentary lapse of mindfulness, although fierce entanglements of various afflictions may arise, as soon as he briefly applies attention (manaskāra) he can swiftly dispel those entanglements. Moreover, he can ultimately avoid falling into the evil destinies, will never deliberately contemplate teachings contrary to what he has been training in, will not harm even the life of an animal, will never regress or abandon the Dharma he has been cultivating, will no longer be capable of committing the five acts of immediate retribution, and will definitively know that suffering and happiness are not created by the intrinsic nature of suffering and happiness itself, not created by Maheśvara, not created jointly by the intrinsic nature of suffering and happiness and Maheśvara, and not born causelessly—created neither by the intrinsic nature of suffering and happiness itself nor by another.

This is the beneficial fruition of merit enjoyed by a practitioner at the stage of the foremost worldly dharma (laukikāgra-dharma) among the four applications of effort (nirābhāsa). Before attaining the fruit of stream-entry (srotāpanna), he already has the ability to swiftly dispel the fierce entanglements of the various afflictions, can avoid falling into the evil destinies, and does not regress from or abandon the path of liberation of the Four Noble Truths. It can be seen that the four applications of effort prior to seeing the path also carry great merit, and the beneficial fruition of merit after seeing the path will be even greater—the wisdom of liberation is indeed most sublime.