T01n0083_應法經

大正藏第 01 冊 No. 0083 應法經

No. 83 [No. 26(175)]

佛說應法經

西晉三藏竺法護譯

聞如是：

一時，婆伽婆在拘類法治處。彼時，佛告諸比丘：「謂今此世間，如是淫、如是欲、如是愛、如是樂、如是喜，但不愛不念法敗壞，愛法念增；彼如是淫，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、后受苦報；有法與相應，現在苦、后受樂報；有法與相應，現在苦、后受苦報；有法與相應，現在樂、后受樂報。

「云何法相應，現在樂、后受苦報？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、淫慾、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、后受苦報

現代漢語譯本如是我聞：一時，佛陀在拘類法治處。當時，佛陀告訴眾比丘：『現在這個世間，像這樣有淫慾、有貪愛、有快樂、有歡喜，如果人們不愛不念正法，就會導致敗壞，如果愛念正法，就會增長；他們像這樣有淫慾、有貪愛、有快樂、有歡喜，就會使不善的法增長，使善良的法減少。我的法非常深奧，難以見到，難以覺察，難以理解，難以知曉。像這樣，我的法非常深奧，難以見到，難以覺察，難以理解，難以知曉，但它能使現在不愛善良的法減少，使愛善良的法增長，與這四種法相應，世間就有這些情況。哪四種呢？有的法與（行為）相應，現在快樂，後來遭受苦報；有的法與（行為）相應，現在受苦，後來享受樂報；有的法與（行為）相應，現在受苦，後來遭受苦報；有的法與（行為）相應，現在快樂，後來享受樂報。『什麼樣的法相應，現在快樂，後來遭受苦報呢？有的人自己喜歡歡喜地去殺生，因為殺生而感到快樂、感到歡喜；他們因為這種歡喜而去做不與取（偷盜）、淫慾、說妄語，甚至產生邪見，因為邪見而感到歡喜、感到快樂；這種身體的快樂、內心的快樂，是不善的，因為不善，所以不能成就神通，不能達到正道，不能與涅槃相應。這種法相應，就是現在快樂，後來遭受苦報。』

English version Thus have I heard: At one time, the Bhagavan was dwelling in the place of Koliya's Dharma. At that time, the Buddha said to the monks: 'In this world, there is such lust, such desire, such love, such pleasure, such joy. If one does not love and contemplate the Dharma, it leads to ruin; if one loves and contemplates the Dharma, it increases. They have such lust, such desire, such love, such pleasure, such joy, which causes unwholesome dharmas to increase and wholesome dharmas to decrease. My Dharma is very profound, difficult to see, difficult to perceive, difficult to understand, and difficult to know. Thus, my Dharma is very profound, difficult to see, difficult to perceive, difficult to understand, and difficult to know, but it can cause the decrease of not loving wholesome dharmas and the increase of loving wholesome dharmas. Corresponding to these four dharmas, there are such situations in the world. What are the four? There is a dharma that corresponds to (action), where there is present pleasure and later suffering; there is a dharma that corresponds to (action), where there is present suffering and later pleasure; there is a dharma that corresponds to (action), where there is present suffering and later suffering; there is a dharma that corresponds to (action), where there is present pleasure and later pleasure. 'What kind of dharma corresponds to present pleasure and later suffering? There are those who themselves enjoy and delight in killing, taking pleasure and joy in killing; because of this joy, they engage in not taking what is given (stealing), sexual misconduct, speaking falsely, and even develop wrong views, taking pleasure and joy in these wrong views; this bodily pleasure and mental pleasure are unwholesome, and because they are unwholesome, they cannot achieve supernatural powers, cannot reach the right path, and cannot correspond to Nirvana. This dharma corresponds to present pleasure and later suffering.'

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「云何法與相應，現在苦、后受樂報？或有一自苦行不樂行棄于殺，因棄殺，以為苦、以為不喜；彼自行苦，不喜行不與取、淫慾、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、后受樂報。

「云何法相應，現在苦、后受苦報？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、淫慾、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、后受苦報。

「云何法相應，現在樂、后受樂報？或有一自行樂，自行喜棄于殺，因棄殺，以為樂、以為喜；彼喜彼樂，不與取、淫慾、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、后受樂報。謂彼此法相應，現在樂、后受苦報，非是慧慧者說，不知如真；與此法相應，現在樂、后受苦報，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，彼雜于毒，有人有患便飲之

現代漢語譯本：『什麼樣的法與修行相應，導致現在受苦，未來得樂報呢？』有些人自己實行苦行，不樂於這樣做，他們放棄殺生，因為放棄殺生而感到痛苦和不悅。他們自己實行苦行，不樂於不偷盜、不邪淫、不說妄語，直到不持邪見，因為放棄邪見而持正見，感到痛苦和不悅。像這樣，身體的行為是痛苦的，意念的行為也是痛苦的，但他們行善，最終成就神通，達到正道，與涅槃相應。與這種法相應，現在受苦，未來得樂報。『什麼樣的法與修行相應，導致現在受苦，未來也受苦報呢？』有些人自己實行苦行，自己不樂於這樣做，他們實行殺生，因為殺生而感到痛苦和不悅。他們自己受苦，自己不樂於不偷盜、不邪淫、不說妄語，直到持邪見，因為持邪見而感到不樂和不悅。像這樣，身體的行為是痛苦的，意念的行為也是痛苦的，他們行不善，最終不能成就神通，不能達到正道，不與涅槃相應。與這種法相應，現在受苦，未來也受苦報。『什麼樣的法與修行相應，導致現在快樂，未來也得樂報呢？』有些人自己實行樂行，自己樂於這樣做，他們放棄殺生，因為放棄殺生而感到快樂和喜悅。他們感到快樂和喜悅，不偷盜、不邪淫、不說妄語，直到放棄邪見，因為放棄邪見而感到快樂和喜悅。像這樣，身體的行為是快樂的，意念的行為也是快樂的，他們行善，最終成就神通，達到正道，與涅槃相應。與這種法相應，現在快樂，未來也得樂報。』那些與此法相應，現在快樂，未來受苦報的說法，不是有智慧的人所說的，他們不瞭解真相。與這種法相應，現在快樂，未來受苦報，他們不瞭解真相，他們不放棄這種行為。他們不放棄這種行為，導致不喜愛不樂的法增長，喜愛的法減少，就像阿摩勒果，顏色、香味、味道都很好，但它混有毒藥，有人生病了就喝了它。

English version: 'What kind of practice corresponds to the Dharma, leading to present suffering and future happiness?' Some people practice self-mortification, not enjoying it. They abandon killing, and because of abandoning killing, they feel pain and displeasure. They practice self-mortification, not enjoying not stealing, not engaging in sexual misconduct, not lying, and not holding wrong views. Because of abandoning wrong views and holding right views, they feel pain and displeasure. In this way, their bodily actions are painful, and their mental actions are painful, but they do good, ultimately achieving supernatural powers, reaching the right path, and corresponding to Nirvana. Corresponding to this Dharma, they experience present suffering and future happiness. 'What kind of practice corresponds to the Dharma, leading to present suffering and future suffering?' Some people practice self-mortification, not enjoying it. They engage in killing, and because of killing, they feel pain and displeasure. They suffer, not enjoying not stealing, not engaging in sexual misconduct, not lying, and holding wrong views. Because of holding wrong views, they feel displeasure and unhappiness. In this way, their bodily actions are painful, and their mental actions are painful. They do not do good, ultimately not achieving supernatural powers, not reaching the right path, and not corresponding to Nirvana. Corresponding to this Dharma, they experience present suffering and future suffering. 'What kind of practice corresponds to the Dharma, leading to present happiness and future happiness?' Some people practice joyful conduct, enjoying it. They abandon killing, and because of abandoning killing, they feel happiness and joy. They feel happiness and joy, not stealing, not engaging in sexual misconduct, not lying, and abandoning wrong views. Because of abandoning wrong views, they feel happiness and joy. In this way, their bodily actions are joyful, and their mental actions are joyful. They do good, ultimately achieving supernatural powers, reaching the right path, and corresponding to Nirvana. Corresponding to this Dharma, they experience present happiness and future happiness.' Those who say that this practice corresponds to the Dharma, leading to present happiness and future suffering, are not wise people; they do not understand the truth. Corresponding to this practice, they experience present happiness and future suffering. They do not understand the truth, and they do not abandon this practice. Because they do not abandon this practice, the Dharma they do not like and do not enjoy increases, and the Dharma they like decreases, just like the amla fruit, which has good color, fragrance, and taste, but is mixed with poison. If someone is sick, they will drink it.

。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、后受苦報，非智慧；無慧故，不知如真。與此法相應，現在樂、后受苦報，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、后受樂報，非智慧；非智慧，不知如真。與此法相應，現在苦、后受樂報，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、后受苦報，非智慧非智慧。與此法相應，現在苦、后受苦報，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、后受苦報，不知如真。謂應此法，現在苦、后受苦報，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、后受樂報，非智慧慧者所說，不知如真。應此法，現在樂、后受樂報，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。

「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

現代漢語譯本：他喝著美味的東西，喝的時候不停地吞嚥，喝完后卻變成了毒藥。如果與這種法相應，現在快樂，將來卻遭受痛苦的報應，這不是智慧；因為沒有智慧，所以不能如實地瞭解真相。與這種法相應，現在快樂，將來卻遭受痛苦的報應，他不能如實地瞭解真相，他修行時不放棄這種法。他修行時不放棄這種法，不愛不樂的法就會增長，愛樂的法就會減少，這種法不是智慧。所謂與這種法相應，現在痛苦，將來卻遭受快樂的報應，這不是智慧；因為沒有智慧，所以不能如實地瞭解真相。與這種法相應，現在痛苦，將來卻遭受快樂的報應，他不能如實地瞭解真相，他也不修行，不放棄這種法。不修行不放棄這種法，不愛不樂的法就會增長，愛喜的法就會減少，這種法不是智慧。與這種法相應，現在痛苦，將來也遭受痛苦的報應，這不是智慧。與這種法相應，現在痛苦，將來也遭受痛苦的報應，不能如實地瞭解真相，他修行時不放棄這種法。他修行時不放棄這種法，不愛不樂的法就會增長，愛樂的法就會減少，就像大小便混合的毒物，有人生病了卻拿來喝。他喝的時候，嚥下去覺得苦澀難以下嚥，而且又臭又沒味道，喝的時候難受，喝完后卻變成了毒藥。如果與這種法相應，現在痛苦，將來也遭受痛苦的報應，不能如實地瞭解真相。所謂與這種法相應，現在痛苦，將來也遭受痛苦的報應，他不能如實地瞭解真相，他修行時不放棄這種法。他修行時不放棄這種法，不愛不喜的法就會增長，愛喜的法就會減少，這種法不是智慧。所謂與這種法相應，現在快樂，將來也遭受快樂的報應，這不是有智慧的人所說的，不能如實地瞭解真相。與這種法相應，現在快樂，將來也遭受快樂的報應，他不能如實地瞭解真相，他修行時不放棄這種法。他不放棄這種法，不愛不喜的法就會增長，愛喜的法就會減少，這種法不是智慧。他如實地知道什麼是應該修行的法，他如實地知道什麼是不應該修行的法，他如實地知道什麼是應該修行的法，他如實地知道什麼是不應該修行的法，對於未修行的法應當修行，對於應該修行的法應當不修行。

English version: He drinks something delicious, swallowing it continuously while drinking, but after drinking it turns into poison. If one is in accordance with this dharma, experiencing pleasure now but suffering the consequences later, this is not wisdom; because without wisdom, one cannot truly understand the reality. Being in accordance with this dharma, experiencing pleasure now but suffering the consequences later, he cannot truly understand the reality, and he does not abandon this dharma in his practice. If he does not abandon this dharma in his practice, the dharma of not loving and not enjoying will increase, and the dharma of loving and enjoying will decrease, this dharma is not wisdom. So-called being in accordance with this dharma, experiencing suffering now but experiencing pleasure later, this is not wisdom; because without wisdom, one cannot truly understand the reality. Being in accordance with this dharma, experiencing suffering now but experiencing pleasure later, he cannot truly understand the reality, and he does not practice, nor does he abandon this dharma. Not practicing and not abandoning this dharma, the dharma of not loving and not enjoying will increase, and the dharma of loving and enjoying will decrease, this dharma is not wisdom. Being in accordance with this dharma, experiencing suffering now and also suffering the consequences later, this is not wisdom. Being in accordance with this dharma, experiencing suffering now and also suffering the consequences later, not being able to truly understand the reality, he does not abandon this dharma in his practice. If he does not abandon this dharma in his practice, the dharma of not loving and not enjoying will increase, and the dharma of loving and enjoying will decrease, just like a mixture of feces and urine, someone who is sick takes it to drink. When he drinks it, he finds it bitter and difficult to swallow, and it is smelly and tasteless, it is unpleasant to drink, and after drinking it turns into poison. If one is in accordance with this dharma, experiencing suffering now and also suffering the consequences later, not being able to truly understand the reality. So-called being in accordance with this dharma, experiencing suffering now and also suffering the consequences later, he cannot truly understand the reality, and he does not abandon this dharma in his practice. If he does not abandon this dharma in his practice, the dharma of not loving and not enjoying will increase, and the dharma of loving and enjoying will decrease, this dharma is not wisdom. So-called being in accordance with this dharma, experiencing pleasure now and also experiencing pleasure later, this is not what the wise say, not being able to truly understand the reality. Being in accordance with this dharma, experiencing pleasure now and also experiencing pleasure later, he cannot truly understand the reality, and he does not abandon this dharma in his practice. If he does not abandon this dharma, the dharma of not loving and not enjoying will increase, and the dharma of loving and enjoying will decrease, this dharma is not wisdom. He truly knows what dharma should be practiced, he truly knows what dharma should not be practiced, he truly knows what dharma should be practiced, he truly knows what dharma should not be practiced, for the dharma that has not been practiced, one should practice, for the dharma that should be practiced, one should not practice.

。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、后受苦報，智慧慧者所說，知如真。彼應此法，現在樂、后受苦報，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、后受樂報，是智慧慧者所說，知如真。彼應此法，現在苦、后受樂報，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、后受樂報，是智慧慧者所說，知如真。謂應此法，現在苦、后受樂報，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、后受苦報，是智慧慧者所說，知如真。謂應此法，現在苦、后受苦報，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、后受樂報，是智慧慧者所說。謂應此法，現在樂、后受樂報，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

如果一個人沒有遵循應該遵循的道路，反而去做了不應該做的事情，那麼不好的行為就會增加，好的行為就會減少，這種做法不是智慧。如果有人說，『這種行為現在快樂，但將來會遭受痛苦的報應』，這是有智慧的人所說的，並且知道這是真實的。如果他知道這種行為現在快樂，但將來會遭受痛苦的報應，他就會不去做，並且放棄這種行為。當他不做並且放棄這種行為后，他就會不再做，不再放棄，不好的行為就會減少，好的行為就會增加，這種做法是智慧。如果有人說，『這種行為現在痛苦，但將來會獲得快樂的報應』，這是有智慧的人所說的，並且知道這是真實的。如果他知道這種行為現在痛苦，但將來會獲得快樂的報應，他就會去做，並且不放棄這種行為。當他做了並且不放棄這種行為后，不喜歡和不愛的行為就會減少，喜歡和愛的行為就會增加，這種做法是智慧。就像大小便和各種草藥混合在一起，如果有人生病了，就會拿來喝。當他喝的時候，他不會停下來，喝的時候會感到不適，喝完后應該像對待藥物一樣。同樣，如果有人說，『這種行為現在痛苦，但將來會獲得快樂的報應』，這是有智慧的人所說的，並且知道這是真實的。如果他知道這種行為現在痛苦，但將來會獲得快樂的報應，他就會去做，並且不放棄這種行為。當他做了並且不放棄這種行為后，不喜歡和不愛的行為就會減少，喜歡和愛的行為就會增加，這種做法是智慧。如果有人說，『這種行為現在痛苦，但將來會遭受痛苦的報應』，這是有智慧的人所說的，並且知道這是真實的。如果他知道這種行為現在痛苦，但將來會遭受痛苦的報應，他就會不去做，並且放棄這種行為。當他不做並且放棄這種行為后，不喜歡和不愛的行為就會減少，喜歡和愛的行為就會增加，這種做法是智慧。如果有人說，『這種行為現在快樂，將來也會獲得快樂的報應』，這是有智慧的人所說的。如果他知道這種行為現在快樂，將來也會獲得快樂的報應，他就會去做，並且不放棄這種行為。當他做了並且不放棄這種行為后，不喜歡和不愛的行為就會減少，喜歡和愛的行為就會增加，這種做法是智慧。就像酥油和蜂蜜與各種藥物混合在一起，如果有人生病了，就會拿來喝。

If someone does not follow the path that should be followed, and instead does what should not be done, then unwholesome actions increase, and wholesome actions decrease; this is not wisdom. If someone says, 'This action is pleasant now, but will bring suffering in the future,' this is what the wise say, and they know it to be true. If he knows that this action is pleasant now, but will bring suffering in the future, he will not do it, and he will abandon it. When he does not do it and abandons it, he will no longer do it, no longer abandon it, unwholesome actions will decrease, and wholesome actions will increase; this is wisdom. If someone says, 'This action is painful now, but will bring pleasure in the future,' this is what the wise say, and they know it to be true. If he knows that this action is painful now, but will bring pleasure in the future, he will do it, and he will not abandon it. When he does it and does not abandon it, dislike and unloving actions will decrease, and liking and loving actions will increase; this is wisdom. Just as if feces, urine, and various herbs are mixed together, and someone who is sick takes it to drink. When he drinks it, he does not stop, when he drinks it, it is unpleasant, and after drinking it, it should be treated like medicine. Similarly, if someone says, 'This action is painful now, but will bring pleasure in the future,' this is what the wise say, and they know it to be true. If he knows that this action is painful now, but will bring pleasure in the future, he will do it, and he will not abandon it. When he does it and does not abandon it, dislike and unloving actions will decrease, and liking and loving actions will increase; this is wisdom. If someone says, 'This action is painful now, but will bring suffering in the future,' this is what the wise say, and they know it to be true. If he knows that this action is painful now, but will bring suffering in the future, he will not do it, and he will abandon it. When he does not do it and abandons it, dislike and unloving actions will decrease, and liking and loving actions will increase; this is wisdom. If someone says, 'This action is pleasant now, and will bring pleasure in the future,' this is what the wise say. If he knows that this action is pleasant now, and will bring pleasure in the future, he will do it, and he will not abandon it. When he does it and does not abandon it, dislike and unloving actions will decrease, and liking and loving actions will increase; this is wisdom. Just as if ghee and honey are mixed with various medicines, and someone who is sick takes it to drink.

。彼飲利咽，飲時不住咽，飲已應如藥法。如是應此法，現在樂、后受樂報，是智慧慧者所說，知如真。謂應此法，現在樂、后受樂報，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。」

佛如是說。彼諸比丘，聞世尊所說，歡喜而樂

現代漢語譯本：他飲用能利咽的藥物，飲用時不要停止吞嚥，飲用后應該像服用藥物一樣。如果這樣遵循這個方法，現在會感到快樂，將來會得到快樂的果報，這是有智慧的人所說的，他們如實地知道真相。他們說應該遵循這個方法，現在會感到快樂，將來會得到快樂的果報，他們如實地知道真相，他們實踐而不捨棄。他們實踐而不捨棄之後，不愛不念的法會減少，愛念的法會增加，這個方法是有智慧的人所說的。他們實踐的法已經如實地知道，不實踐的法也已經如實地知道，他們實踐的法知道是真實的，不實踐的法知道是真實的，不應該實踐的法就不實踐，應該實踐的法就去實踐。他們不應該實踐的法就不實踐，應該實踐的法就去實踐，不善的法會減少，善的法會增加，這個方法是有智慧的人所說的。應該遵循這四種方法，世間有這樣的說法，這是因果的說法。佛陀是這樣說的。那些比丘們，聽聞世尊所說，歡喜而快樂。

English version: He drinks what benefits the throat, not stopping swallowing while drinking, and after drinking, it should be like taking medicine. If one follows this method, one will experience happiness now and receive the reward of happiness in the future. This is what the wise have said, knowing the truth as it is. They say one should follow this method, experiencing happiness now and receiving the reward of happiness in the future. They know the truth as it is, and they practice without abandoning it. After they practice without abandoning it, the dharma of not loving and not thinking will decrease, and the dharma of loving and thinking will increase. This method is what the wise have said. They have already known the dharma they practice as it is, and they have also known the dharma they do not practice as it is. They know the dharma they practice is true, and they know the dharma they do not practice is true. They do not practice what should not be practiced, and they practice what should be practiced. They do not practice what should not be practiced, and they practice what should be practiced. Unwholesome dharma will decrease, and wholesome dharma will increase. This method is what the wise have said. One should follow these four methods. There is such a saying in the world, and this is a saying about cause and effect. The Buddha spoke thus. Those monks, having heard what the World Honored One said, were joyful and delighted.

The Buddha Speaks the Sutra of Appropriate Dharma