Yogācārabhūmi-śāstra, Volume Ten (The Twelve Links of Dependent Origination)

(Thirty-nine) Direct realization the truths through direct-realization wisdom (abhisamaya-jñāna-satyābhisamaya): one who possesses this direct realization can attain all the fruits of the monastic life, can bring forth all pure merits, can give rise to the remaining direct-realization wisdoms, and can help bring about pure fruits and karma within the wholesome destinies. If a trainee (śaikṣa) or one beyond training (aśaikṣa) has accomplished this direct realization, they will never again act on the basis of the false view of self; all their actions are without self. They will never have any doubt about the Dharma they have realized themselves, will never again be born in places that are defiled and contaminated, and in whatever place they are born, they will no longer have craving and defilement. In their present life and practice, all worldly phenomena are purified, with nothing defiled or impure; they will no longer slander the Dharma of the śrāvakas, the pratyekabuddhas, or the Mahāyāna; they will no longer commit unwholesome karma, much less commit the five rebellious acts or the seven rebellious acts; and they will never be born in the three realms an eighth time—this is the meaning of the first fruit exhausting the seven existences.

Direct realization the truths through the wisdom adjacent to direct realization (abhisamayāntika-jñāna-satyābhisamaya): this wisdom can only be attained after the path of seeing. After which path of seeing is it attained? It is attained after the path of seeing of the third grade—that is, the direct-realization wisdom obtained after the path of seeing of the third and fourth fruits, in which meditative concentration and wisdom operate in tandem at the first dhyāna. It takes as its object the state of reality realized by contemplating, by means of 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 ways of establishing the desire realm and the first dhyāna heaven of the form realm, in accordance with true principle. It belongs to the worldly wisdom subsumed under dharma-knowledge (dharma-jñāna) and analogical knowledge (anvaya-jñāna), and it partakes of both worldly and supramundane wisdom. In the contemplative practice (vipaśyanā-caryā) of each of the Four Noble Truths, there arise 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 arise in the contemplative practice of the subsequent and preceding truths—this is the direct realization of the truths through the wisdom adjacent to direct realization. Those of the third and fourth fruits who have accomplished this will never fear being challenged or questioned by others, because their direct-realization wisdom is deep and sharp, and they have thoroughly penetrated the meaning of the liberation path; no one can stump them, and they can skillfully answer all challenging questions.

Ultimate direct realization (niṣṭhābhisamaya): this is the wisdom of direct-perception contemplative practice realized by an arhat of the fourth fruit. Because an arhat of the fourth fruit has exhausted all the manifest afflictions to be eliminated on the path of cultivation, he attains the wisdom that extinguishes existence in the three realms, and attains the wisdom by which he may never be born again in future lives; or, out of compassion for sentient beings, he gives rise to the aspiration to save them and will still be born into the world in future lives, but without any manifest afflictions, and he still abides in the world relying on his wisdom of the eternal cessation of the world—this is ultimate direct realization. Attaining the wisdom of the eternal cessation of the world is the most ultimate; attaining the wisdom that the world is 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: he will no longer deliberately kill, take what is not given, engage in sexual misconduct, speak falsely, or hoard and make use of wealth and treasures. Sexual misconduct here refers to sexual desire of any kind, regardless of whether it is grave or slight, regardless of whether worldly conventions permit it, regardless of whether it is moral or immoral; because anyone who has attained the fruit of arhatship is necessarily a monastic, with no layperson among them, and will have no family members, there is no such thing as licit sexual relations for them. False speech here refers to false speech of any kind, including worldly false speech deliberately spoken contrary to worldly conventions. An arhat will never fear unknowable things that may happen in the future, nor will he falsely reckon all the worldly sufferings and pleasures as self-made, made by another, or made by both self and other, nor will he falsely remember them as arising without cause, neither from self nor from 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 his last body, and he will no longer receive future existence—except for those who remain in bodily form and abide in the world.