Yogācārabhūmi-śāstra, Volume 34 (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 wisdoms of direct realization, when situated amid sense objects, due to a momentary lapse of mindfulness, may give rise to fierce entanglements of various afflictions; yet with only a moment of mental engagement (manaskāra), he can swiftly dispel these entanglements. Moreover, he can ultimately avoid falling into the evil destinies, will never deliberately think of dharma that contradicts what he has cultivated and learned, and will not harm even the lives of animals. He will never regress or abandon what he has cultivated and learned, will no longer be capable of committing the five acts of immediate retribution, and will know for certain that suffering and happiness are not created by the nature of suffering and happiness itself, not created by Maheśvara, not created by both the nature of suffering and happiness and Maheśvara together, and not born causelessly—neither created by the nature of suffering and happiness itself nor by Maheśvara, nor arising without a cause.

This is the beneficial fruit of merit for a practitioner at the stage of the foremost worldly dharma (laukikāgra-dharma) among the four applications of vehemence (nirvedha-bhāgīya). Before attaining the first fruit, he already has the ability to swiftly dispel fierce entanglements of 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 vehemence prior to seeing the truth carry great merit as well, and the beneficial fruit of merit after seeing the truth will be even greater. The wisdom of liberation is indeed most extraordinary.