摩訶止觀 7.56

7.56

更以出世上上正見觀三諦理，以正思惟發動此觀。如法相說自他俱益，即是正語。若黑業得黑報，白業得白報，雜業得雜報，非白非黑業得非白非黑報；約小乘作可解。今言沈空是黑業，出假是白業，兩兼是雜業，中道是非白非黑業，皆名「邪命」。若業能盡業，名為「正業」；依此而行，名為「正業」。正業不為二邊所牽。見他得利心不惱熱，而於己利常知止足，是為「正命」。善入正諦，名「正精進」。心不動失，正直不忘，名「正念」。正住決定，名「正定」。因是八正道，即得入理。《大經》云：「若有能修八正道者，即得醍醐。」

Furthermore, one uses the world-transcending, supreme right view to contemplate the principle of the three truths, and uses right thought to activate this contemplation. Explaining according to the nature of phenomena so that both oneself and others benefit is right speech. If black karma brings black retribution, white karma brings white retribution, mixed karma brings mixed retribution, and neither-white-nor-black karma brings neither-white-nor-black retribution—this can be understood in terms of the Hīnayāna. Now we say that sinking into emptiness is black karma, emerging into the provisional is white karma, combining both is mixed karma, and the middle way is neither-white-nor-black karma; all these are termed 'wrong livelihood'. If karma can exhaust karma, it is termed 'right action'; acting in reliance on this is termed 'right action'. Right action is not pulled by the two extremes. Seeing others gain profit, the mind is not distressed and heated, and with respect to one's own profit, one always knows contentment—this is 'right livelihood'. Skillfully entering the correct truth is termed 'right effort'. The mind being unmoving and unerring, straightforward and unforgetting, is termed 'right mindfulness'. Correctly abiding with resolve is termed 'right concentration'. Relying on this eightfold noble path, one immediately enters the principle. The Mahāparinirvāṇa-sūtra says: 'If there are those who can cultivate the eightfold noble path, they immediately attain the finest ghee.'