Yogācārabhūmi-śāstra, Fascicle 34 (69)

Original text:此永断故。若先已离欲界贪者。彼于今时。既入如是谛现观已。得不还果。彼与前说离欲者相。当知无异。然于此中少有差别。谓当受化生。即于彼处当般涅槃。不复还来生此世间。若先倍离欲界贪者。彼于今时。既入如是谛现观已。得一来果。若先未离欲界贪者。彼于今时。既入如是谛现观已。粗重永息。得预流果。

Explanation: Because the dausthulya is forever eradicated, if one had previously already departed from the craving of the desire realm, then at this time, having entered into such direct realization of the Four Noble Truths through contemplative practice (vipaśyanā-caryā), one attains the third fruit, the anāgāmin. The characteristics of such a person and those of the one who has departed from desire described earlier should be known as no different. However, there is still a slight difference between the two, namely that the third-fruit person who will receive transformational birth (upapāduka) in the Five Pure Abodes will attain parinirvāṇa right at the place of rebirth, and will not come back to be reborn in this world again.

If one had previously been close to departing from the craving of the desire realm, having already eradicated part of the craving of the desire realm, then at this time, having attained such direct realization of the Four Noble Truths through contemplative practice, one attains the second fruit, the sakṛdāgāmin. If one had not yet departed from the craving of the desire realm, then at this time, having attained the direct realization of the Four Noble Truths through contemplative practice, the coarse and heavy afflictions are forever extinguished, and one attains the first fruit, the srotāpanna.

According to the above exposition by Bodhisattva Maitreya, although one who attains the first fruit has not yet departed from the craving of the desire realm, the coarse and heavy afflictions must be forever eradicated and extinguished; subtle afflictions still remain, to be gradually eradicated and extinguished through subsequent cultivation, until at the fourth fruit all manifest afflictions are completely exhausted. Although those from the first fruit to the fourth fruit are all capable of direct realization of the Four Noble Truths through contemplative practice, because there are differences among them in merit, afflictions, meditative concentration (samādhi), and the wisdom of contemplative practice, the wisdom they attain differs, and thus the fruits they attain differ.

The third-fruit person has eradicated the afflictions of craving in the desire realm and has the ability to directly attain nirvāṇa without remainder (Anupadhiśeṣa-nirvāṇa) at the place of rebirth or in the neutrino-body (antarā-bhava); such is a noble one liberated in mind through the eradication of afflictions. The first-fruit and second-fruit persons still have various cravings of the desire realm, and their minds are not liberated from the desire realm, so they are not noble ones liberated in mind, but rather belong to the category of virtuous sages.