Yogācārabhūmi-śāstra, Volume X: The Twelve Links of Dependent Origination

(39) Direct Realization of the Truth through Wisdom (Darśanamārga-jñāna-satyābhisamaya):

One who possesses this direct realization can attain all fruits of renunciation, arouse all pure virtues, generate other forms of direct realization, and summon pure karmic results and actions within favorable rebirths. If a learner (śaikṣa) or non-learner (aśaikṣa) accomplishes this realization, they will never again act based on the erroneous view of self; all their actions will be selfless. They will harbor no doubt about the Dharma they have realized, will never take rebirth in defiled realms, and wherever reborn, will be free from craving. In their present life and practice, all worldly phenomena become purified without defilement. They will never slander the Śrāvaka, Pratyekabuddha, or Mahāyāna paths, commit no evil deeds, and certainly no five heinous crimes or seven heinous sins. They will not undergo an eighth rebirth within the three realms — this signifies the initial fruit (Srotāpanna) exhausting seven rebirths at most.

Direct Realization of the Truth at the Boundaries of Wisdom (Pṛṣṭhalabdha-jñāna-satyābhisamaya):

This wisdom is attained after the Path of Seeing (Darśanamārga). After which Path of Seeing is it attained? It is attained after the third stage of the Path of Seeing, specifically following the dual cultivation of concentration and wisdom in the first dhyāna, corresponding to the third and fourth fruits (Sakṛdāgāmin and Anāgāmin). It arises from prior worldly wisdom, observing the lower realm (Kāmadhātu) and the higher realm (the first dhyāna heaven of Rūpadhātu), as well as the two established truths of both Kāmadhātu and the first dhyāna of Rūpadhātu. It belongs to the category of worldly wisdom encompassed by Dharmajñāna (knowledge of dharmas) and Anvayajñāna (inferential knowledge), and pertains to both worldly and supramundane wisdom. In the contemplative practice of each of the Four Noble Truths, the wisdom of acquiescence (Kṣānti) and the wisdom of decisive realization (Abhisamaya) arise. Thus, relying on the direct realization of the preceding truth, two kinds of direct realization wisdom arise in the contemplation of the subsequent truth — this constitutes the Direct Realization of the Truth at the Boundaries of Wisdom. Those who accomplish this realization as third or fourth fruit attainers will never fear others’ challenging questions, for their wisdom of direct realization is profound and sharp, penetrating the Dharma meaning of the path to liberation. No one can confound them; they skillfully resolve all difficult inquiries.

Ultimate Direct Realization (Niṣṭhāgata-satyābhisamaya):

This is the direct perceiving wisdom attained by fourth-fruit Arhats. Because Arhats have eradicated all afflictions (kleśa) to be abandoned on the Path of Cultivation (Bhāvanāmārga), they attain the wisdom that exhausts existence in the three realms and the wisdom ensuring they will never be reborn again. Alternatively, out of compassion for sentient beings and the aspiration to liberate them, they may still take rebirth in the world, yet manifest no afflictions whatsoever. They abide in the world sustained by the wisdom of having permanently extinguished worldly existence. This is the Ultimate Direct Realization. Attaining the wisdom of the permanent cessation of the world is most ultimate; attaining the wisdom of the ultimate emptiness of the world is most ultimate — this is Ultimate Direct Realization. Previous forms of direct realization still contained outflows (āsrava) and were not fully exhausted; hence, they were not ultimate.

A great Arhat who accomplishes Ultimate Direct Realization will never again violate the five precepts: never intentionally kill, steal, engage in sexual misconduct, lie, or hoard wealth for indulgence. Here, "sexual misconduct" refers to any form of sexual activity, regardless of severity, worldly permission, or morality — because upon attaining Arhatship, all are necessarily monastic renunciants; none are householders. Having no family, there is no concept of "legitimate sexual relations." "False speech" here means any form of lying, including intentional worldly falsehoods according to conventional norms. An Arhat never fears future unknowable events, never falsely attributes worldly suffering or happiness to being self-created, other-created, both, or causelessly arisen without self or other. The great Arhat who accomplishes Ultimate Direct Realization is liberated from all the great sufferings of birth and death in the world. This body is their final body; they undergo no further rebirth — except for those who consciously prolong their lifespan to remain in the world.