The Buddha describes four cases of deeds, and how an immature person and a wise person are to be understood by their responses to deeds that are disagreeable but lead to benefit and deeds that are agreeable but lead to harm.

"Bhikkhus, there are these four cases of deeds. What four?

There is a deed that is disagreeable (unpleasant [amanāpa]) to do, and doing it leads to harm (misfortune, damage, injury, hurt, detriment [anattha]).

There is a case where a deed is disagreeable to do, and doing it leads to benefit (good, welfare, profit [attha]).

There is a case where a deed is agreeable to do, and doing it leads to harm.

There is a case where a deed is agreeable to do, and doing it leads to benefit.

1 Here, bhikkhus, consider a deed that is disagreeable to do, and doing it leads to harm—such a deed, bhikkhus, is regarded as not to be done on both grounds. In the case of a deed that is disagreeable to do, it is considered not to be done for this reason as well. In the case of a deed that, when done, leads to harm, it is considered not to be done for this reason as well. Such a deed, bhikkhus, is regarded as not to be done on both grounds.

2 Here, bhikkhus, consider a deed that is disagreeable to do, but doing it leads to benefit. In this case, bhikkhus, an immature person (lacking in discernment or good sense, child-like in understanding [bāla]) and a wise person (astute, intelligent, learned, skilled [paṇḍita]) are to be understood by their resilience (steadfastness, fortitude [thāmas]), energy (willpower, determination [vīriya]), and continued effort (striving, perseverance, persistence [parakkama]). The immature person, bhikkhus, does not reflect thus: 'Although this deed is disagreeable to do, when done, it leads to benefit.' Therefore, they do not do that deed, and refraining from it proves harmful. But the wise person, bhikkhus, reflects thus: 'Although this deed is disagreeable to do, when done, it leads to benefit.' Therefore, they do that deed, and doing it leads to benefit.

3 Here, bhikkhus, consider a deed that is agreeable to do, but doing it leads to harm. In this case, bhikkhus, an immature person and a wise person are to be understood by their resilience, energy, and continued effort. The immature person, bhikkhus, does not reflect thus: 'Although this deed is agreeable to do, when done, it leads to harm.' Therefore, they do that deed, and doing it leads to harm. But the wise person, bhikkhus, reflects thus: 'Although this deed is agreeable to do, when done, it leads to harm.' Therefore, they do not do that deed, and refraining from it proves beneficial.

4 Here, bhikkhus, consider a deed that is agreeable to do, and doing it leads to benefit—such a deed, bhikkhus, is regarded as to be done on both grounds. In the case of a deed that is agreeable to do, it is considered to be done for this reason as well; and in the case of a deed that, when done, leads to benefit, it is considered to be done for this reason as well. Such a deed, bhikkhus, is regarded to be done on both grounds.

These, bhikkhus, are the four cases of deeds."

The noble quest of awakening itself is an example of an action that is perhaps unpleasant to undertake at times, yet doing so leads to observable benefits.

One should not believe or discriminate between what is harmful or beneficial through preconceived notions, rather investigate and examine this through an observation of the qualities arising in the mind as a result of intending to do an action, while doing an action, or after having done an action.

Related Teachings:

Way of Practice for cultivating Right Action (From MN 61) - The Buddha teaches Rāhula on how one cultivates the wisdom of non-harm by reflecting on one's bodily, verbal and mental actions prior to the action, while doing the action and after having done the action.

Leading to harm or benefit (AN 1.98 - 1.113) - Short teachings on observing for mental qualities indicative of harm or benefit.

Eight causes leading to wisdom (AN 8.2) - Eight conditions that lead to the arising of wisdom, its growth and perfection.