Justice 公正

做人最重要有骨氣！

怎樣為之有骨氣？ 就是要尊重自己、對自己的煩惱剛強不屈！

別人用財富來引誘，我們不要

別人用名譽來引誘，我們不要

別人用地位來引誘，我們不要

別人用權力來引誘，我們不要

別人用女色來引誘，我們不要

我們僅僅只是做應該做的事，如法的事；不因為任何人事物而破戒破法，破壞公正

此為有骨氣！

To be human, one must have unyielding integrity!

What does it mean to have integrity?

It means respecting ourself and standing firm against our own defilements!

When others tempt us with wealth, we refuse.

When others tempt us with fame, we refuse.

When others tempt us with status, we refuse.

When others tempt us with power, we refuse.

When others tempt us with lust, we refuse.

We simply do what is right, what is in accord with the Dharma—never compromising our virtue or justice for anyone or anything.

This is true integrity!

孔子說：‘君子喻於義 小人喻於利’

意思是善人會懂得是非對錯的道義，小人懂得的只是利益

中國古代有一個故事，就是秦代的一位名臣趙高想要謀反，但唯恐群臣阻礙；於是想試一試他們。

有一天，趙高趁群臣朝拜秦二世時，讓人牽來一隻鹿獻給秦二世，說：“這是一匹千里馬，我特意敬獻給陛下。”

秦二世左看右看，這明明是一隻鹿，趙高怎麼說是馬呢？便笑著說：“丞相弄錯了吧？這是一隻鹿，怎麼說是馬呢？”

趙高沒有理會胡亥的話，一本正經地厲聲問左右的大臣們：“你們說說，這到底是鹿還是馬？”

大臣們有的懼怕趙高的權勢，不敢做聲；有的為了討好趙高，就阿奉承地說；「丞相說得對，這肯定是馬，前些年我還養過這樣的馬呢！」也有的大臣所言不違背自己的良心，直言不諱地說：「是馬，不是鹿！」。

趙高認為說實話的人，是不甘心屈從他的指揮的，就給他們強加上種種罪名或被趕出朝廷，或被殺害。

那些阿諛奉承的人就是小人

那些直言不瑋或保持沉默不說謊的人是善人，因為他們的有戒，同時保持公正。

公正是怎麼樣的美德呢？

根據阿比達摩，每一顆善心都一定有中捨性心所。

中捨性心所就是不分別偏袒地對待一切有情，平等不執著地對待他們。簡而言之就是公正。

不會因為對方是權臣而就倒亂是非對錯，不會偏袒。

是對就是對，是錯就是錯

這也是美德之一

Confucius said: "The gentleman understands righteousness, while the petty person understands profit."

This means that good people comprehend the moral principles of right and wrong, while petty people only consider his own benefits.

There is an ancient story in China about a renowned minister during the Qin dynasty named Zhao Gao, who wanted to rebel but feared that his fellow ministers would obstruct him; thus, he decided to test them.

One day, while the ministers were paying homage to the Second Emperor of Qin, Zhao Gao had a deer brought forth and presented it to the emperor, saying, "This is a fine steed, and I specially offer it to Your Majesty."

The Second Emperor looked left and right; it was clearly a deer. How could Zhao Gao claim it was a horse? He laughed and said, "Chancellor, you must be mistaken. This is a deer; how can you say it is a horse?"

Zhao Gao ignored Hu Hai’s words and solemnly asked the ministers around him, "Tell me, is this a deer or a horse?"

Some ministers, fearing Zhao Gao's power, dared not speak; others, wanting to flatter him, said, "The Chancellor is right; this must be a horse. A few years ago, I even raised one like this!" There were also ministers who, not betraying their conscience, bluntly stated, "It is a horse, not a deer!"

Zhao Gao believed that those who spoke the truth were unwilling to submit to his command, so he imposed various charges against them, leading to their expulsion from the court or even their execution.

Those who flattered him were the petty people. Those who spoke frankly or remained silent without lying were the good people, as they upheld their precepts and maintained justice.

What kind of virtue is justice? According to the Abhidhamma, every wholesome mind must possess equanimity/ neutrality  (Tatramajjhattatā ). Equanimity means treating all beings without bias or favoritism, treating them equally and without attachment. In short, it is justice.

People with justice will not waver due to the other person's power; it will not be biased. Right is right, and wrong is wrong. This is also one of the virtues.

一個決策者，務必保持公正的心

公正的心將看見自己和別人的真正利益

利益自他

如此公正的決策者自然能得到所有人的尊重

怎樣可以成就公正的心？

就是去除內心的貪嗔癡。因為佛陀曾說，清淨的心將能看清自己和他人的利益（AN1.46)

Ajahn Golf 曾說，人都因四種原因而偏心：

1.貪 2.嗔 3.愚癡 4.害怕

別人可以向我們威迫利誘，激起我們的貪、 嗔、 癡和恐懼，蒙蔽我們的智慧和決策的公允

世俗的人可以用名譽、 地位、 權力、 財富、 便宜、 美女、來威迫利誘我們

有些人執著朋友、 親人、 感情，而被利用

佛教裡，他們可以用功德、 和大師父出行的機會、 親近大師父的機會來威迫利誘我們

也可以煽動我們的仇恨、 妒忌、 吝嗇之心

因此，一個人如果想要成為賢明的決策者，務必保持內心的清淨

無論行什麼事都不能為了自己的私利

絕不能發怒

要盡可能地獲取最多的資訊，去除自己的愚蠢. 也禪修去減少自心的散亂

去除‘自我’ 以克服任何恐懼

如此精明的決策者將戰無不勝，所向披靡！

A decision-maker must maintain a just mind.

A just mind will see the true interests of oneself and others.
With this understanding, a just decision-maker naturally earns the respect of everyone.

How can one achieve a just mind?
 

By eliminating greed, hatred, and ignorance from within. 

As the Buddha said, a pure mind can clearly see the interests of oneself and others (AN1.46).

Ajahn Golf once said that people are biased for four reasons:

1. Greed

2. Hatred

3. Ignorance

4. Fear

Others can use coercion or temptation to provoke our greed, hatred, ignorance, and fear, blinding our wisdom and fairness in decision-making.

Worldly people can use reputation, status, power, wealth, advantage, and beauty to coerce or tempt us.

Some become attached to friends, relatives, and relationships, and are then exploited.
 

In Buddhism, they may use merit, opportunities to accompany the master, or chances to get close to the master to coerce or tempt us.

They can also incite our hatred, jealousy, and stinginess.

Therefore, if one wishes to be a wise decision-maker, it is essential to maintain inner purity.

In all circumstances, one must not act for personal gain.
One must never become angry.
Gather as much information as possible and eliminate one's ignorance. Also meditate to reduce restlessness in mind.
Remove the 'self' to overcome any fear.

Such a shrewd decision-maker will be invincible and unstoppable!

《大公無私的故事》

春秋時期晉國名臣祁黃羊公忠體國，急公好義，譽滿朝野，深受人們愛戴。

有一次，晉平公問祁黃羊：「南陽地方官員有缺額，你認為應該派誰去擔任比較合適？」

祁黃羊毫不猶豫地回答說：「解狐去最合適，他一定能夠勝任。」

晉平公聽後十分吃驚，問道：「解狐不是你的仇人嗎？」

祁黃羊答道：「您只問我什麼人能夠勝任，並沒有問我解狐是不是我的仇人。」

於是，晉平公採納了祁黃羊的意見。解狐上任以後，為當地的百姓辦了不少好事。

過了些日子，朝中缺少一個掌管軍事的官員，晉平公又問祁黃羊說：「現在朝廷裡缺少一個掌管軍事的官員。你看誰能勝任這個職位？」

祁黃羊說：「祁午能夠勝任。」

晉平公又很詔異，問道：：「祁午不是你的兒子嗎？你怎麼推薦他？就不怕別人說閒話嗎？」

祁黃羊回答：「您只問我誰可以勝任，所以我推薦了他，您並沒問祁午是不是我的兒子。」晉平公讓祁午去做了掌管軍事的官員。祁午就職後，果然不負眾望。

孔子聽到這兩件事後，對祁黃羊大加稱讚。他感慨道：「祁黃羊說得太好了！他推薦人，完全是以才能作為標準，不因為是自己的仇人，就心存偏見而不推薦，也不因為是自己的兒子，就怕人議論而不推薦。祁黃羊可以說是非常公正！」

從此，祁黃羊便因「大公無私」而聞名於世

公正屬於阿比達摩論中中捨性心所的體現。

公正的人必須是一個善人，因為他做決定時不能容許煩惱侵入。

對著不可喜的人不生嗔

對著可喜的人不生貪

完全以中立的心來做決定，如此公正因此能夠得到智者的讚賞

"The Story of Utmost Impartiality"

During the Spring and Autumn period, Qi Huangyang, a famous minister of the Jin State, was known throughout the court and admired by the people for his dedication to the country, his public spirit, and his benevolence.

Once King of Jin asked Qi Huangyang, "There is a vacancy for an official in Nanyang. Who do you think would be the most suitable to send there?"

Qi Huangyang replied without hesitation, "Xie Hu is the most suitable; he will certainly be able to handle the job."

king of Jin was very surprised to hear this and asked, "Isn't Xie Hu your enemy?"

Qi Huangyang replied, "You only asked me who was capable; you didn't ask me if Xie Hu was my enemy."

So, King of Jin adopted Qi Huangyang's suggestion. After Xie Hu took office, he did many good things for the local people.

Some days later, the court lacked an official in charge of military affairs. King of Jin asked Qi Huangyang again, "Now the court lacks an official in charge of military affairs. Who do you think can handle this position?"

Qi Huangyang said, "Qi Wu can handle it."

King of Jin was again very surprised and asked, "Isn't Qi Wu your son? How can you recommend him? Aren't you afraid of what others will say?"

Qi Huangyang replied, "You only asked me who could handle it, so I recommended him. You didn't ask if Qi Wu was my son." King of Jin let Qi Wu become the official in charge of military affairs. After taking office, Qi Wu lived up to expectations.

Confucius praised Qi Huangyang greatly after hearing about these two events. He exclaimed, "Qi Huangyang spoke so well! His standard for recommending people is solely based on talent. He doesn't harbor prejudice and fail to recommend someone because they are his enemy, nor does he refrain from recommending someone because they are his son and he fears people's criticism. Qi Huangyang can be said to be extremely impartial!"

From then on, Qi Huangyang became famous for his "utmost impartiality."

Impartiality belongs to the manifestation of equanimity (tatramajjhattata) in Abhidhamma.

An impartial person must be a virtuous person, because he cannot allow defilements to invade when making decisions.

Not generating aversion towards the disliked

Not generating greed towards the liked

Making decisions with a completely neutral mind, such impartiality is thus praised by the wise.

《談分別心》

‘分別心’這個概念多在北傳佛教裡聽到。若依《金剛經》的說法，所謂的分別心便是有我相、有人相、有眾生相、有壽者相。聖嚴法師解釋，‘我、人、眾生，是空間相，壽者是時間相。凡有空間與時間觀念的，都是有分別，有分別便是有執著，有執著便不能無煩惱。不論執小執大、執局部執全體、執空執有、執真執妄，都不出時空的妄想分別，皆是煩惱的異名。’

聖嚴法師所說的，大家有沒有聽懂？ （筆者對聖嚴法師沒有太多認識，只是碰巧看見他在解釋分別心所以拿來說明而已。）

聖賢所說的分別心，和一般世俗凡夫所理解的分別心，就如天和地一般遙遠與不同。 就如阿姜曼說：法一傳到凡夫的心，就會變成假冒品。

一般人所理解的分別心，就是---所有人都一樣。既然所有人都一樣，就不應該有差別地對待，應該所有人都一樣的對待模式。

真正的‘無分別心’是怎麼樣的？那當然是參考如Ajahn Golf 這般高尚的人的理解。 Ajahn Golf 形容：‘如果我們修行到了某一個地步，我們的心就會保持中立平捨的狀態，沒有喜歡不喜歡，所以就沒有覺得好還是不好。並不是說我們不知道那些東西是好與不好。就是當我們知道某些東西好與不好，心就會平穩’

佛陀和阿羅漢的無分別心，就是《金剛經》所說的那樣，他們已經通達無我的道理。所有所謂的眾生，只是由條件所組合而成的，並沒有一個實體在。所以究竟意義上，並沒有‘我’、‘人’、‘眾生’ 。

連時間相都沒有。因為這個條件遇上這個條件，就會有這樣的狀況出現。

那個條件遇上這個條件，就會有那樣的狀況出現

生命的遭遇只是不斷的條件生滅而已。

就好像一個旁觀者那樣看著地球儀在旋轉。那是超越時間的心

Ajahn Golf 也說：‘我們修行到某一個地步呢，所有東西都是平平常常的，因為它們已經不能動搖我們的心了。 舉個例子就是說，當我們走出寺院門口，然後看到有一輛車撞倒了一個人。如果這個人我們是認識的話，我們可能會覺得傷心，但如果這個人我們不認識的話，你可能會嗔心但不會傷心。這個傷不傷心他，是視乎我們認不認識他，喜不喜歡他。如果我們看所有東西都是平平常常的話，就不會有那個傷心’—這是真正的無分別心。

當遇到怡人的人事物，心不會喜歡貪著；當遇到不好的人事物，心不會討厭嗔恚。這樣的心對一切東西保持中立，是真正的沒有分別心。

只要我們起煩惱了，起貪嗔癡了，那意味著我們的自我感還在，還在把什麼從心中推開，把什麼從心中拉過來。有了人我之別，這就是分別心。

一般人理解的分別心，是顛倒的，是帶著無明的。

如果我們對任何人事物都有著同樣的反應和應對，那是沒有智慧的表現。

有人問Ajahn Golf 類似的問題，Ajahn Golf 便回答：‘如果有兩團人， 一團人去相信佛教， 一團不相信。 如果師父不去分辨他們去教， 那師父是屬於愚痴還是聰明？’

Ajahn Golf 也說：‘以一個比喻， 我們行善就好像農夫。 我們有一塊田地， 我們有一包米。 我們這包米可以種植其中一塊田。 我們們需要選擇哪塊田肥沃、有水份的滋潤， 對嗎？

如果農夫不選擇哪塊田是肥沃來種植， 這個農夫是聰明還是愚蠢呢？

農夫是否應想： 這會否對其他田不公平--這是否更加傻呢?

好比喻為， 這些田的質素都不同， 如 12345 abcde。

就算師父來說， 我有五包米， 我也會全部種在A那裡。如果我們將全部去種植所有， 對我們的種子的品種會有損害。

佛教是屬於有智慧的宗教， 所以我們要好好去思維。‘

如果我們以我們理解的‘分別心‘去看待事物，那麼連佛陀和阿羅漢也有分別心了。

當佛陀遇到如提婆達多這樣的頑劣比丘，佛陀都會呵斥制止，立下戒律以防非止惡。

當佛陀遇到像目犍連，舍利佛這般的美善比丘，佛陀很自然就會讚賞他們。

Ajahn Golf 的管理訓練方法也是這樣的。 Ajahn 說：‘如果那些修行比較差的弟子，面皮厚，不聽話那些，需要打壓一下。如果是那些心力不夠，很軟弱的，就需要抬高起來’  吉祥尊者也是用這樣的管理方法，就是將因果關係明顯化：好的，就給予獎賞；不好的，就打壓下去。

Ajahn 繼續說：‘但是不管是恩，還是威，都是要出於慈心的，出於一個善的動機才行。就算是兇他們，也不是為了打擊他們，而是為了讓他們提升‘

好像佛陀這般的高貴之人，他對一切眾生都有慈悲心。對他兒子羅喉羅/目犍連/舍利佛的慈愛，和對提婆達多的慈愛，也是一樣的，是沒有分別的。

假如舍利佛作出好像提婆達多的行為，佛陀也會呵斥。

假如提婆達多做到好像舍利佛那樣，佛陀也會褒揚。

這是真正的無分別心，對事不對人，不會有所偏心偏頗。

有些人會批評，為什麼佛陀會教導大家選福田來布施， Ajahn Golf 也教導大家選福田來布施？

其實他們只是以很公正，無分別心來說明而已。

一個完全無私的阿羅漢；和一個戒律不清，自私，色情，憤怒，妒忌，吝嗇，充滿貪嗔癡，損壞佛教形象的比丘。您現在只有一百元要給一個，您會怎樣選擇去布施？ 

如果以被我們曲解的‘無分別心‘來抉擇，就會覺得應該對所有人一樣好，不應該因為他是阿羅漢而有所偏頗，於是全給了那個頑劣比丘。 大自然也會給您功德，但不會很大地讚歎您給予您。 您這樣的行為，豈不是在助長不好的出家人？頑劣比丘會覺得自己很好，別人也會覺得他這樣很好，頑劣比丘成為了人間比丘的模範了。

但如果我們以真正公正的心來布施。假使這次不用限死我們只布施一個。出於對兩者無分別的慈悲心，我們或許兩個都會資助。但給阿羅漢的那份會多些，給頑劣比丘的那份會少一些。如果只能選一個來布施，我們或許會布施給阿羅漢。我們將因果關係明顯化，讓人知道阿羅漢才是值得模仿，才是人間比丘的典範。那麼連佛陀也會褒揚您

就如佛陀所說

‘審察而布施予適合被布施者，在那裡布施有大果

審察而布施被善至讚賞—（布施在）在這個生命大眾中值得被布施的‘（餓鬼的故事-2.9 Ankura, Krishna 哥哥的故事）

大自然也會認可您這個行為，給您無量的功德。

這是真正具有智慧的選擇

On Discriminating Mind

The concept of "discriminating mind" is frequently discussed in Mahayana Buddhism. According to the Diamond Sutra, a discriminating mind involves perceptions of self, others, sentient beings, and lifespan. Master Sheng Yen explains: "Self, others, and sentient beings are spatial perceptions; lifespan is a temporal perception. Any notion of space or time entails discrimination, and discrimination leads to attachment—which breeds suffering. Whether clinging to small or large, partial or whole, emptiness or form, truth or illusion, all are delusional discriminations bound by spacetime, mere synonyms for suffering."

Do we understand Master Sheng Yen’s explanation? (Note: The author isn’t deeply familiar with Master Sheng Yen but cites his explanation for clarity.)

The "discriminating mind" as understood by sages and ordinary people differs as vastly as heaven and earth. As Ajahn Mun said: "When Dharma enters an ordinary mind, it becomes counterfeit."

Ordinary people interpret "non-discrimination" as: "Everyone is equal, so all should be treated identically."

But what is true non-discrimination? Consider Ajahn Golf’s noble perspective:
"At a certain stage of practice, the mind remains equanimous—neither liking nor disliking, thus no judgment of ‘good’ or ‘bad.’ This doesn’t mean we’re ignorant of distinctions. We discern, but the mind stays steady."

The Buddha’s and arahants’ non-discrimination aligns with the Diamond Sutra: they’ve realized selflessness. All "beings" are merely conditioned phenomena without inherent existence. Thus, ultimately, there’s no "self," "others," or "sentient beings"—not even time. Phenomena arise when conditions converge, like a globe spinning observed by a detached witness—a mind beyond time.

Ajahn Golf adds:
"With deep practice, everything becomes neutral; nothing shakes the mind. For example, if we see a car hit someone outside the temple: if it’s someone we know, we might grieve; if a stranger, we might feel anger but not sorrow. True non-discrimination means no such reactions—just equanimity."

When encountering pleasant or unpleasant things, the mind neither clings nor resists. This neutrality is genuine non-discrimination. Any greed, hatred, or delusion reveals lingering selfhood—pushing or pulling at experiences. This is the discriminating mind.

Ordinary views of non-discrimination are inverted, rooted in ignorance. Uniform reactions to all situations reflect lack of wisdom.

When asked a similar question, Ajahn Golf replied:
"If two groups exist—one Buddhist, one not—would a teacher who instructs indiscriminately be wise or foolish?"

He further illustrated:
"Merit-making is like farming. With one bag of rice and multiple fields, we choose the most fertile. Is a farmer who plants randomly smart? Should he worry about ‘fairness’ to barren fields? Even with five bags, I’d plant all in Field A. Scattering seeds everywhere harms the crop. Buddhism is wisdom—we must think carefully."

If we apply the mundane view of "non-discrimination," even the Buddha and arahants would seem biased. As the Buddha reprimanded wayward monks like Devadatta and praised virtuous ones like Moggallāna and Sāriputta.

Ajahn Golf’s training method reflects this:
"Stubborn disciples need firm guidance; weak ones need encouragement. Make causality clear: reward good, correct bad—but always with compassion. Even sternness aims at their growth."

The Buddha’s compassion was equal for all—whether toward Rāhula, Devadatta, or Sāriputta. But he reprimand or praised based on actions, not persons. 

If Sariputta acts like Devadatta, Buddha will also reprimand.

If Devadatta acts like Sariputta, Buddha will also praise

This is true non-discrimination: impartial, unbiased.

Some criticize the Buddha and Ajahn Golf for teaching "selective giving" (choosing fertile fields of merit). But they teach discernment, not bias.

Imagine you have 100 yuan to donate. Would you give it to:

1. A selfless arahant, or

2. A corrupt, selfish , lewd, angry,restless, greedy, defilement-ridden monk damaging Buddhism’s reputation?

A distorted "non-discrimination" might insist on equal treatment, we should not treat arahants specially, so give all the 100 yuan to the corrupt monk. Nature would still grant merit—but minimally, not greatly praising you.

Isn’t this enabling harmful behavior? corrput monks will think that they are good, people will also think that they are good. They become role model of monks then...

But if we give/donate with a truly impartial heart/mind. Suppose this time we're not strictly limited to giving to just one recipient. Out of non-discriminating compassion for both, we might support both.

But the portion given to the arahant would be larger,while that given to the wayward monk would be smaller. If we must choose only one to receive alms, we would likely give to the arahant.

We make the karmic principle clear:letting people understand that arahants are truly worthy of emulation, the true exemplars among human monks.

Then even the Buddha would praise you. As the Buddha said: 'Give after examination to those worthy of gifts,there the giving bears great fruit.Giving after examination is highly praised—

(give to) those in this community of living beings who are deserving.'(Story of Hungry Ghosts 2.9 - Ankura, Brother of Krishna)

Nature too will acknowledge this action of yours,granting you immeasurable merit.

This is truly a choice made with wisdom and justice