佛說應法經
The Sutra of Dharmas Expounded by the Buddha
西晉三藏竺法護譯
Translated by Dharmaraksha, Tripiṭaka Master of the Western Jin Dynasty
聞如是：
Thus have I heard:
一時，婆伽婆在拘類法治處。彼時，佛告諸比丘：「謂今此世間，如是婬、如是欲、如是愛、如是樂、如是喜，但不愛不念法敗壞，愛法念增；彼如是婬，如是欲，如是愛、如是樂、如是喜，而令不善法轉增，愛善法轉減。我法甚深，難見難覺、難了難知。如是，我法甚深，難見難覺、難了難知，而令今不愛善法減，愛善法增，與此四法相應，世間有此。云何為四？有與法相應，現在樂、後受苦報；有法與相應，現在苦、後受樂報；有法與相應，現在苦、後受苦報；有法與相應，現在樂、後受樂報。
Once, the Blessed One was staying in the land of Kuru, at a place of governance. At that time, the Buddha addressed the monks, saying: "In this world, there are such desires, such cravings, such loves, such pleasures, such delights—yet what is unlovable and uncherished leads to decay, while what is lovable and cherished grows. When such desires, cravings, loves, pleasures, and delights cause unwholesome states to increase and wholesome states to decrease, this is harmful. My teaching is profound, hard to see, hard to awaken to, hard to understand, hard to know. Thus, my teaching is profound, hard to see, hard to awaken to, hard to understand, hard to know, yet it causes unwholesome states to diminish and wholesome states to increase. In this world, there are four kinds of practices that correspond to this. What are the four? There is a practice that brings happiness in the present but leads to suffering in the future; a practice that brings suffering in the present but leads to happiness in the future; a practice that brings suffering in the present and leads to suffering in the future; and a practice that brings happiness in the present and leads to happiness in the future."
「云何法相應，現在樂、後受苦報？或有一自樂歡喜行於殺，因殺以為樂、以為喜；彼喜彼歡喜不與取、婬欲、行妄言至邪見，因邪見以為喜、以為樂；此如是身樂、意樂，不善為不善，亦不成神通，不至等道，不與涅槃相應。此法相應，現在樂、後受苦報。
What accords with the Dharma yet brings happiness now but suffering later? Suppose someone delights in killing and feels joy from it—taking pleasure and satisfaction in the act. In the same way, they delight in taking what is not given, indulging in sensual misconduct, speaking falsely, and holding wrong views, finding joy and satisfaction in these deeds. Such a person experiences physical and mental pleasure in the present, but these actions are unwholesome, lead to unwholesome results, do not contribute to spiritual powers, do not lead to the path of awakening, and are not connected to liberation. This is what accords with the Dharma yet brings happiness now but suffering later.
「云何法與相應，現在苦、後受樂報？或有一自苦行不樂行棄於殺，因棄殺，以為苦、以為不喜；彼自行苦，不喜行不與取、婬欲、行妄言至邪見，因棄捨邪見為等見，以為苦、以為不喜；如是身行苦、意行苦，善為善，成神通至等道，與涅槃相應。與此法相應，現在苦、後受樂報。
What is the practice that brings suffering now but leads to happiness later? One may choose a difficult path, refraining from killing, and find this restraint itself to be unpleasant and unsatisfying. They may also take up other challenging practices—abstaining from stealing, sexual misconduct, false speech, and so forth, up to abandoning wrong views and embracing right view—and find these efforts to be bitter and disagreeable. Such a person undergoes physical and mental hardship. Yet this virtuous conduct, done for the sake of goodness, leads to spiritual attainments, the highest path, and aligns with Nirvana. This practice, though painful in the present, yields happiness in the future.
「云何法相應，現在苦、後受苦報？或有一自行苦自不喜行於殺，因殺故，以為苦、以為不喜；彼自苦，自行不喜不與取、婬欲、行妄言至邪見，因邪見有不樂、有不喜；如是身行苦、意行苦，不善受不善，不成神通不至等道，不與涅槃相應。此法相應，現在苦、後受苦報。
What is meant by a practice that is painful now and brings painful results later? Consider someone who personally engages in painful actions and takes no delight in them, yet still commits killing. Because of killing, they experience pain and displeasure. This person, suffering themselves, persists in what they dislike—taking what is not given, indulging in lust, speaking falsely, and holding wrong views up to the point of evil views. Due to these wrong views, they encounter unpleasantness and dissatisfaction. In this way, their bodily actions are painful and their mental actions are painful. They receive unwholesome results, do not attain spiritual powers, do not reach the path of equality, and are not aligned with Nirvana. Such a practice is painful now and brings painful results later.
「云何法相應，現在樂、後受樂報？或有一自行樂，自行喜棄於殺，因棄殺，以為樂、以為喜；彼喜彼樂，不與取、婬欲、行妄言至邪見棄捨離，因棄捨離邪，以為樂、以為喜；如是身樂行、意樂行，行善為善，成神通至等道，與涅槃相應。此法相應，現在樂、後受樂報。謂彼此法相應，現在樂、後受苦報，非是慧慧者說，不知如真；與此法相應，現在樂、後受苦報，彼如是不知如真，彼行不棄。彼行不棄故，不愛不樂法轉增，愛法轉減，猶若阿摩尼藥，色具足、香具足、味具足，彼雜於毒，有人有患便飲之。彼飲可口，飲時不住咽，飲已變為非藥。如是與此法相應，現在樂、後受苦報，非智慧；無慧故，不知如真。與此法相應，現在樂、後受苦報，彼不知如真，彼行不棄。彼行不棄者，不愛不樂法轉增，愛法樂法轉減，此法非智慧。謂應此法，現在苦、後受樂報，非智慧；非智慧，不知如真。與此法相應，現在苦、後受樂報，彼不知如真，亦不行彼棄捨彼。不行棄捨者，不愛不樂法轉增，愛喜法轉減，此法非智慧。彼法相應，現在苦、後受苦報，非智慧非智慧。與此法相應，現在苦、後受苦報，不知如真，彼行不棄。彼行不棄者，不愛不樂法轉增，愛法樂法轉減，猶若大小便雜毒已，有人有病而取飲之。彼飲時，咽苦不下及臭無味，飲時壞咽，飲已變為非藥。如是應此法，現在苦、後受苦報，不知如真。謂應此法，現在苦、後受苦報，彼不知如真，彼行不棄捨。彼行不棄捨已，不愛不喜法轉增，愛喜法轉減，此法非智慧。謂應此法，現在樂、後受樂報，非智慧慧者所說，不知如真。應此法，現在樂、後受樂報，彼不知如真，彼不行棄捨離。彼不棄不捨離，不愛不喜法轉增，愛喜法轉減，此法非智慧。
What is the teaching that accords with the Dharma, bringing happiness now and happiness as its fruit later? There is a person who finds delight in doing good themselves, who delights in goodness, and so refrains from killing. Because they have given up killing, they feel joy and happiness. They take delight in this joy and happiness. They also refrain from stealing, sexual misconduct, false speech, and up to wrong views. Because they have abandoned these wrong paths, they feel joy and happiness. Thus, their physical actions and mental actions are wholesome. They act skillfully and well, and they develop spiritual powers and reach the path that accords with liberation. This teaching, which accords with the Dharma, brings happiness now and happiness as its fruit later.
Now, when it comes to a teaching that accords with the Dharma but brings happiness now and suffering later, those who are not wise — the wise do not speak of this — do not understand it as it truly is. Because they do not understand it as it truly is, they do not abandon such actions. Since they do not abandon such actions, the unpleasant and unwholesome qualities grow stronger, while the wholesome and pleasant qualities diminish. It is like a medicine made from the amoni herb, with good color, good fragrance, and good taste, but mixed with poison. A sick person drinks it. It tastes good going down, and it does not get stuck in the throat, but after it is swallowed, it turns into something that is not medicine at all. In the same way, a teaching that brings happiness now but suffering later is not wisdom. Because of their lack of wisdom, they do not understand it as it truly is. Such a teaching, which brings happiness now and suffering later, is not understood as it truly is by them, and so they do not abandon such actions. Because they do not abandon such actions, the unpleasant and unwholesome qualities grow stronger, while the wholesome and pleasant qualities diminish. This teaching is not wisdom.
Now, consider the teaching that brings suffering now but happiness later. Those who lack wisdom do not understand it as it truly is. Because they do not understand it as it truly is, they do not practice it or abandon its opposite. By not practicing and not abandoning, the unpleasant and unwholesome qualities grow stronger, while the wholesome and joyful qualities diminish. This teaching is not wisdom.
Now, the teaching that brings suffering now and suffering later is also not wisdom. Those who lack wisdom, encountering such a teaching, do not understand it as it truly is and do not abandon it. Because they do not abandon it, the unpleasant and unwholesome qualities grow stronger, while the wholesome and pleasant qualities diminish. It is like excrement and urine mixed with poison, which a sick person drinks. When they drink it, it is bitter and hard to swallow, foul-smelling and tasteless, damaging the throat as it goes down, and after it is swallowed, it turns into something that is not medicine at all. In the same way, a teaching that brings suffering now and suffering later is not understood as it truly is. Those who encounter such a teaching do not understand it as it truly is, and so they do not abandon it. By not abandoning it, the unpleasant and unwholesome qualities grow stronger, while the wholesome and joyful qualities diminish. This teaching is not wisdom.
Now, the teaching that brings happiness now and happiness later is what the wise speak of. Those who lack wisdom do not understand it as it truly is. Because they do not understand it as it truly is, they do not practice it and do not abandon its opposite. By not practicing and not abandoning, the unpleasant and unwholesome qualities grow stronger, while the wholesome and joyful qualities diminish. This teaching is not wisdom.
「彼行法知如真，彼不行法知如真，彼行法知如真，彼不行法知如真者，未行法當行，應行法當不行。彼未行經當行，應行法當不行者，不善法轉增，善法轉減，此法非智慧。謂彼應此法，現在樂、後受苦報，智慧慧者所說，知如真。彼應此法，現在樂、後受苦報，彼如是知如真，彼不行彼棄捨離。不行棄捨離已，彼便不行棄捨離，不善法減，善法轉增，此法智慧。謂彼應此法，現在苦、後受樂報，是智慧慧者所說，知如真。彼應此法，現在苦、後受樂報，彼如是知如真，彼行彼不棄。不行不棄捨已，不愛不喜法轉減，愛喜法轉增，此法是智慧。猶若大小便種種藥草雜，有人有患取飲之。彼飲時不住咽，飲時壞咽，飲已應如藥法。如是應此法，現在苦、後受樂報，是智慧慧者所說，知如真。謂應此法，現在苦、後受樂報，彼如是知如真，彼行不棄捨。彼行不棄捨已，不愛不喜法轉減，愛喜法轉增，此法是智慧。謂彼應此法，現在苦、後受苦報，是智慧慧者所說，知如真。謂應此法，現在苦、後受苦報，彼如是知如真，彼不行棄捨離。不行棄捨離已，不愛不喜法轉減，愛喜法轉增，此法是智慧。謂應此法，現在樂、後受樂報，是智慧慧者所說。謂應此法，現在樂、後受樂報，彼如是知如真，彼行不捨離。彼行不捨離已，不愛不喜法轉減，愛喜法轉增，此法是智慧。猶若酥蜜種種藥雜，有人有病取便飲之。彼飲利咽，飲時不住咽，飲已應如藥法。如是應此法，現在樂、後受樂報，是智慧慧者所說，知如真。謂應此法，現在樂、後受樂報，彼如是知如真，彼行不捨離。彼行不捨離已，不愛不念法轉減，愛念法轉增，此法是智慧慧者所說。彼行法已知如真，不行法已知如真，彼行法知如真，不行法知如真，不行法便不行，應行法當行。彼不行法便不行，應行法當行者，不善法轉減，善法轉增，此法是智慧慧者。應此四法，世間有此說，此者是所因說。」
He understands as it truly is what should be practiced and what should not be practiced. Understanding as it truly is what should be practiced and what should not be practiced, he undertakes what should be undertaken and abandons what should not be undertaken. When he undertakes what should be undertaken and abandons what should not be undertaken, unwholesome qualities decrease and wholesome qualities increase. This is wisdom.
Consider a practice that brings happiness now but leads to suffering later. The wise, understanding this as it truly is, recognizes: "This brings happiness now but leads to suffering later." Seeing this clearly, he does not pursue it—he abandons and lets it go. Having abandoned it, unwholesome qualities decrease and wholesome qualities increase. This is wisdom.
Consider a practice that brings suffering now but leads to happiness later. The wise, understanding this as it truly is, recognizes: "This brings suffering now but leads to happiness later." Seeing this clearly, he pursues it and does not abandon it. Having pursued it and not abandoned it, unpleasant and disliked qualities decrease, while pleasant and liked qualities increase. This is wisdom.
It is like someone who is ill and takes a mixture of various medicinal herbs and plants. When he drinks it, it does not pass through his throat easily—it is difficult to swallow. Yet afterward, it works as medicine should. In the same way, a practice that brings suffering now but leads to happiness later is understood as it truly is by the wise.
Now consider a practice that brings suffering now and leads to suffering later. The wise, understanding this as it truly is, recognizes: "This brings suffering now and leads to suffering later." Seeing this clearly, he does not pursue it—he abandons and lets it go. Having abandoned it, unpleasant and disliked qualities decrease, while pleasant and liked qualities increase. This is wisdom.
Now consider a practice that brings happiness now and leads to happiness later. The wise understand this as it truly is. Recognizing: "This brings happiness now and leads to happiness later," he pursues it and does not abandon it. Having pursued it and not abandoned it, unpleasant and disliked qualities decrease, while pleasant and liked qualities increase. This is wisdom.
It is like someone who is ill and takes a mixture of honey, butter, and various medicines. When he drinks it, it passes through his throat easily—it is pleasant to swallow. Yet afterward, it works as medicine should. In the same way, a practice that brings happiness now and leads to happiness later is understood as it truly is by the wise.
Having understood as it truly is what should be practiced and what should not be practiced, he does not practice what should not be practiced and practices what should be practiced. In this way, unwholesome qualities decrease and wholesome qualities increase. This is wisdom. These are the four practices spoken of in the world, and this is the basis for that teaching.
佛如是說。彼諸比丘，聞世尊所說，歡喜而樂。
Thus spoke the Buddha. The monks, hearing the World-Honored One's words, rejoiced and were glad.
佛說應法經
The Sutra of Dharmas Expounded by the Buddha