WRA6 – SHOULD WE RESIST INJUSTICE?

Foreword:

This article offers a personal perspective based on Buddhist views on karma and how to respond to injustice. The author does not intend to promote resignation or deny the importance of social justice, but rather hopes to invite readers to turn inward, observe their own minds, understand their motives clearly, and cultivate wisdom before taking action.

The content includes a few hypothetical scenarios, using narrative language and psychological reflection. It is not meant as general advice nor does it represent any ideology, political stance, or religion. The author sincerely hopes this piece will be received in a spirit of listening, understanding, and open dialogue, rather than in judgment or arguments over right and wrong.

Should We Resist Injustice?

Have you ever asked yourself this question? Do you already have an answer? Would you like to hear someone else’s perspective on it?

Here, we would like to share our personal view, based on our reflections on Buddhist teachings.

First, let us read the following sutta. It is the opening passage of the very first sutta in the Pali Canon.

Excerpt from the Pali Canon / Dīgha Nikāya / Brahmajāla Sutta / First Chanting Section:

Thus have I heard. At one time, the Blessed One was walking along the road between Rājagaha and Nālandā, accompanied by a great community of about five hundred monks. At that time, there was also a wandering ascetic named Suppiya walking along the same road, together with his disciple, the young Brahmadatta.

Suppiya, the wandering ascetic, used countless ways to speak ill of the Buddha, the Dhamma, and the Saṅgha. Meanwhile, his disciple Brahmadatta used various ways to praise the Buddha, the Dhamma, and the Saṅgha. In this way, the teacher and student spoke entirely opposing words as they followed behind the Buddha and the community of monks.

…

“Bhikkhus, if someone speaks ill of me, the Dhamma, or the Saṅgha, you should not feel anger, resentment, or mental distress because of that. Bhikkhus, if someone speaks ill of me, the Dhamma, or the Saṅgha, and you become angry or upset, it will be harmful to you. If you become angry and disturbed, would you be able to discern whether what they said was right or wrong?”

“No, Blessed One.”

“Bhikkhus, when someone speaks ill of me, the Dhamma, or the Saṅgha, you should explain what is not true as not true: ‘This point is not factual; this point is not accurate; this did not exist among us; this did not happen among us.’”

“Bhikkhus, if someone praises me, the Dhamma, or the Saṅgha, you should also not rejoice, delight, or become attached. Bhikkhus, if you rejoice and become pleased, it will be harmful to you. If someone praises me, the Dhamma, or the Saṅgha, then you should acknowledge what is true as true: ‘This point is factual; this point is accurate; this exists among us; this happened among us.’”

“Bhikkhus, it is only in trivial, minor, and disciplinary matters that ordinary people praise the Tathāgata. Bhikkhus, what are these unimportant, minor, disciplinary matters that the ordinary person praises the Tathāgata for?”

(Minor Precepts)…

(Medium Precepts)…

(Major Precepts).

After reading this passage, what do you think the answer is to the question of whether we should fight when faced with injustice?

From our perspective, the answer is NO.

When facing injustice, one should not become angry; when receiving praise, one should not become elated. For both anger and elation cause the mind to become impure and the wisdom unclear. Once the mind is purified, what should be done is to explain the truth clearly and encourage others to uphold the Precepts.

1. The First Example

Now let us move on to the first example. Someone enters our home and steals one of our favourite belongings. We catch them in the act, and they threaten to harm us. What should we do? Should we shout for help so the neighbours can come and catch the thief—so we neither lose our possession nor let the criminal go unpunished?

We see it differently. First, we need to understand the deeper cause behind the theft. Why, among so many houses, did the thief enter ours? What is the cause behind this result? Could it be that in a past life, when we were still ignorant, we too once stole from others, and now we must return what was not rightfully ours? When we reflect on the cause, anger no longer arises in our mind. When we are not angry, our mind becomes calm, and our wisdom becomes clear. We can calmly say to the thief, “If you truly need this item, then take it. But I hope you will one day give up this path, so your life may become better in the future.”

And the story ends there. No violence occurs, and both we and the thief remain safe. No one drags the thief away in the name of justice, but we know we have done our part with calmness and understanding. The rest, we leave to karma—to operate with its own subtlety and precision, far beyond our limited control.

The question then arises: if everyone acted like you, wouldn’t theft become rampant? Who then would carry out karma and punish the thief? Now, let us move on to the second example.

2. The Second Example

There is a poor farmer, A, who is robbed of his crops and verbally abused by a wealthy landlord, B. A writer, C, happens to pass by and, unable to bear the injustice, steps in to defend A in front of B. But C is merely a powerless writer, so B is not afraid and even threatens to report C to the local authority. They all go to the magistrate together.

In the first scenario, they meet magistrate C1. Fortunately, C1 is an honest and righteous official who respects karma and upholds justice. This answers the question from the first example: Who enforces karma? It is those who hold power, or more broadly, celestial beings may use their divine influence—perhaps by leading B’s son down a path of indulgence, burning through all his father’s wealth. So don’t worry about where justice lies. Karma is a silent law, incredibly subtle and precise, far beyond what our limited vision can judge. We cannot declare karma unfair with our narrow lens.

But unfortunately, they might fall into the second scenario—meeting magistrate C2, a corrupt official who takes bribes from B and wrongfully punishes C. As a result, C not only fails to help A but also ends up being penalized.

Now it’s no longer just a conflict between A and B; there’s a new conflict between B and C. What is the root of these two conflicts? Do they all stem from the same source—greed in each of the three people? Let’s analyse the psychology of each character.

What is A greedy for?

— For the property he worked hard to earn but had stolen from him.

What is B greedy for?

— For someone else’s property, believing that his strength or power gives him the right to take it.

What is C greedy for?

At first glance, C appears to be free from greed—righteous, noble. But that is just the tip of the iceberg. C’s greed is more subtle, far less visible than the desire for material things:

— Greedy for future security. C fears that one day B might rob him as well, so he wants to stop it early.

— Greedy for A’s gratitude. This desire to feel needed often arises from an internal sense of worthlessness—believing that one must prove one’s value by benefiting others. Wanting to help others is not wrong, but if it comes from wanting to be valuable in their eyes rather than from a sincere intention to help, it usually clouds wisdom. Helping from egolessness leads to clearer, wiser action.

— Greedy for the feeling of defeating B—a stronger figure.

3. The Lesson for Each Person

So why did these three people—A, B, and C—encounter one another and end up in conflict? Could it be that karma is simply carrying out its Law? Here is a hypothetical past-life explanation for this situation, to help you visualise how karma might operate:

– A was, in a past life, in the position of B now—a landlord who also robbed others. So in this life, he is poor and being robbed in return.

– B was a poor farmer in a previous life who was robbed but endured it without hatred or resentment. Thus, in this life, he becomes a wealthy landlord.

– C was helped by A in a past life and was bullied by B. So in this life, he wants to repay A and defeat B.

Because all three—A, B, and C—fail to reflect on themselves, to ask what part they played, where their own greed lies, and instead only see the faults and greed of others, the result is an ongoing series of struggles among them.

Then one day, person D appears—a Buddhist practitioner. D listens to the story and points out each person’s greed and possible karmic causes, then offers specific advice as follows:

– A should see the loss of his belongings as repayment of karmic debt from a past life. Once the debt is paid, he will no longer suffer such losses—provided he does not sow new seeds of theft and harbours no resentment toward the thief. Because if resentment remains, debt remains; and if debt remains, repayment continues. If A’s karmic debt is fully settled, even if B wants to steal, he won’t be able to—because the Law of Karma is extremely precise and subtle.

– B needs to realise that being a landlord in this life is the good fruit of a good seed sown in the past, through patience and non-hatred. But if he now robs others, he is sowing bad seeds for the next life, where he may suffer like A. Therefore, he should stop this wrongful action and make amends to those he has harmed, in order to redeem his mistake.

– C should understand that his approach does not resolve the root of the issue. We cannot solve others’ problems for them if those problems depend on their own minds. We can only influence their minds so that they choose to change themselves—not stir them into more conflict, nor put ourselves in danger by entering into a struggle that seems righteous but is, in truth, fruitless. We must use the water of peace to extinguish the flames of war—not pour gasoline that merely looks like water onto the fire. That only adds fuel to the blaze, and the flame may scorch our own hands soaked in gasoline.

We must be cautious when trying to suppress war with war, or violence with violence. At best, it creates only temporary peace—when the enemy is temporarily weakened, and we are momentarily stronger. But over time, our strength fades, theirs rises again, and if greed and grasping still exist on both sides, war will inevitably return.

In the RD2 reference, the deity Śakra asks the Buddha about the cause of war, revealing that war is not limited to the human realm but also exists in many other planes of existence. Wherever there is greed, hatred, and delusion, the seeds of war remain—that is the true root of the issue.

With limited power, person C can only help A and B in the following ways:

– Offer emotional and spiritual guidance, encouraging both A and B to transform themselves. If, after three attempts, they still refuse to listen, then stop. This follows the Buddha’s own example: after advising someone three times without result, he would not continue. (See the reference at the end of the article.)

– Provide material support to the impoverished A.

– Focus on personal development, strengthening oneself in order to one day become someone with the authority to carry out justice, like C1.

– If one lacks the authority to fairly judge or challenge B like C1, then one should not enter into a struggle just to protect oneself. For harming yourself is also harming a human being.

Alternatively, person A and/or C may choose to report the situation to the authorities, hoping to encounter someone like C1. If unfortunately they meet a corrupt official like C2, they can still seek higher-level authorities or more transparent systems in which to present the truth.

However, if the entire system is corrupt—or if there are still individuals who wish to act justly but are trapped within a larger corrupt structure—then in our personal view, it is best for A and/or C to let go. Sometimes, an unstable regime may itself be a manifestation of karma at work: a time when the fruits of seeds once sown ripen; or perhaps a stage in the natural cycle of formation–existence–decay–disappearance is unfolding, moving toward decay to make way for dissolution.

Unless you hold great power capable of deeply influencing this cycle, it is best to accept reality. For if you are still weak yet choose to stand alone against a vast system, it may be a kind of illusion of personal power—especially if you have not yet clearly seen your role and capacity within the web of karma. Or, it may reflect a tremendous inner greed: the desire to overturn heaven and earth through sheer force of will. Sometimes, social unrest is simply the ripening of collective karma—and that too is part of the natural unfolding of the law of cause and effect.

Indeed, sometimes the flutter of a small butterfly’s wings can create a ripple that becomes a mighty storm. But you must be sure that you are already a butterfly, not still a caterpillar without wings. And more importantly, nourish the hope that when conditions are ripe and when enough souls gather around a shared purpose, you will no longer be alone in your journey to spread goodness.

But what about person D? They sound so righteous—if they’re so virtuous, why haven’t they entered Nirvana yet? Why are they still here preaching to others? The truth is, they too still carry greed, hatred, and delusion, and thus remain in this world. So what does D still cling to?

– D clings to the feeling of being wiser than others.

– D clings to the sense of being powerful enough to change others.

Because of these subtle attachments, D may become the target of criticism, misunderstanding, or backlash—due to stepping in at the wrong time, or saying something that touches a wound not yet ready to be healed.

So what is D’s lesson?

– Do not sow good seeds into an endless ocean—they will rot, and the effort will become meaningless. Only sow when you see that, at the very least, within the listener’s consciousness, there is a small island—a patch of soil where the seed may take root and, with time, grow. If you see that their awareness can at least partially understand you, then advise. If not, let it go. When their time comes, someone else will arrive to speak the words they are ready to hear.

– Respect the journey of others. To reach the D stage, one must have travelled through A, B, and C over countless lifetimes. If we grow arrogant, create heavy karma, or plant bad seeds, we may be pulled back to A. Everyone walks their own path, and every journey takes its own time. The road of life is winding—those in A cannot see B, those in B do not yet grasp C, and those in C cannot perceive D. So when you have crossed from C to D, do not blame those at C for not seeing D. You too, when at C, were shrouded in fog, unable to see clearly—guided only by the level of understanding you had then.

It is entirely reasonable for person A to react when losing something, based on the awareness they had at the time. Expecting a seed planted today to become a towering tree tomorrow is ignorance, a delusion, and a sign of not respecting the natural process. So even if they understand what you say, do not force them to act on it right away.

4. The Four Aims of Human Life

According to the ancient philosophy of Hinduism (Vedic tradition), human life is divided into four aims (Purushartha):

1. Kama – Pleasure: representing basic emotional and sensory needs, often associated with the working class (e.g. farmers).
2. Artha – Livelihood: symbolising the pursuit of wealth, financial stability, and security, typically related to the managerial or ownership class (e.g. landlords).
3. Dharma – Duty: emphasising morality, justice, and social responsibility, commonly embodied by those in positions of authority (e.g. magistrates).
4. Moksha – Liberation: reflecting the longing to transcend the cycle of rebirth and break free from all worldly attachments — the highest ideal for spiritual seekers (e.g. monastics).

Some people have only one life aim from birth to death, but most of us will pursue different aims at different stages of life.

The four characters we’ve introduced — A, B, C, and D — correspond to these four life goals. This is to help you understand that we are born into this world with different purposes, walk different paths, and therefore should respect one another. Always try to do good — for no matter which road you walk, you can sow seeds of kindness along the way. One day, when you turn around, you will see a path behind you blooming with flowers. And that beautiful sight will bring a gentle smile to your face…

5. But…

However, the examples above are merely a few simple and specific scenarios used to illustrate our personal perspective. In reality, situations in life are often far more complex, and we believe that flexible, appropriate responses are needed depending on the circumstances. After all, karma is immensely intricate, and with our limited wisdom, we often see only the surface and miss the deeper layers underneath.

For instance, when it comes to material possessions, we may be able to let go. But in cases of serious harm — such as prolonged emotional abuse — we must take a stand. Or if person B comes at us with a knife, it is not right to simply allow them to stab us.

Although indeed there have been Noble Ones who could be stabbed by others without harbouring hatred, or as the Buddha instructed the bhikkhus – even if someone were to saw off their arms and legs, they should not give rise to hatred (see the Simile of the Saw Sutta in the reference below), we — as ordinary people — would certainly feel resentment. That means karmic debt would remain between us. Therefore, the first thing to do is protect ourselves and preserve our life; debts can be repaid gradually later.

Or take another example: if person A sees person B beating his own wife and children, A cannot simply stand by and let them “work out their karma on their own.” We must still do what needs to be done — morality and responsibility call upon us to protect our family. This is what we call shared karma, or mutual karmic debt.

In summary, from our point of view, as ordinary human beings, when it comes to vital things like life and body, we must fight to protect them. For things less essential — like possessions, which can be earned again — it is often better to just repay the karmic debt immediately. We may feel regret at first, but afterward, we’ll carry a much lighter burden.

6. Appendix: The Shirt Printed with “Karma Has No Deadline”

That day, while walking down the street, I saw a line printed on the back of a stranger’s shirt:

“Karma has no deadline.”

That sentence lingered in my heart far longer than I expected.

It didn’t answer the question of whether one should fight back, but it opened up something else:

Sometimes, instead of reacting, we might choose to step back — not to surrender, but to plant a different seed.

And from that place of retreat, perhaps a new karmic cycle begins:

Not a loop of suffering, but a gentle spiral of growth — filled with wisdom, compassion, and conscious choice.

————————–

Karma Has No Deadline: When Yielding Becomes Wisdom

We all know the word “concession” — and its many forms.

We yield in arguments to preserve harmony.

We accept after repeated struggle brings no result — not out of agreement, but out of exhaustion.

We bow under pressure to avoid conflict.

We offer compromise in negotiations to keep things moving.

And we yield to build a bridge — where both sides take one step back, so together, we may walk forward into a brighter future.

In whatever form it may take, if a concession is chosen with mindfulness, it will never be a sign of weakness, but always a manifestation of wisdom.

Today, as I was walking down the street, I happened to see a line printed on the back of a stranger’s shirt:

“Karma has no deadline.”

That sentence kept repeating itself in my mind. I asked myself: What does it mean?

Perhaps, it reminds us that we don’t have to rush to repay our karma.

If we know how to step back a little, with mindfulness and understanding, even karma can walk alongside us more gently. Just like the line above: “And we yield to build a bridge — where both sides take one step back, so together, we may walk forward into a brighter future.” Isn’t that a beautiful story between us and our Karma? Karma has not set a deadline — it has taken a step back, so why shouldn’t we also take a step back, and plant a wholesome seed? Isn’t that a tender story with a happy ending — where we and our karma are no longer on opposing sides, but two companions learning to walk toward the light?

We can “yield” by becoming aware of karma, and then creating good actions — sowing new wholesome seeds to fill the space of the coming days.

When the bitter fruits of the past are ready to ripen, but that future space has already been quietly filled with good fruits — grown from good seeds we plant now — then those bitter fruits will have nowhere to cling to, and will naturally fall away.

That is why karma has no deadline.

It always reserves for us a stretch of time — a chance — to correct our mistakes, if we truly wish to transform.

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REFERENCE SOURCE:

The Buddha often advised three times: Pali Canon / Samyutta Nikāya / 10.X. Cetiya (Shrine) (Long Discourses II, Great Division I, p.15 b-c) (S.v,258)

8. The third time, the Blessed One said to Venerable Ananda:

— “Ananda, how lovely is Vesāli! How lovely is Udena! … One could live for a full eon or the remainder of one.”

9. However, Venerable Ananda could not understand … because his mind was under the influence of Māra, the Evil One.
10. Then the Blessed One said to Venerable Ananda:

— “Ananda, go and do what you think is timely.”

— “Yes, Blessed One.”

The Simile of the Saw: Pali Canon / Majjhima Nikāya / MN 21 (Kakacūpama Sutta)

Bhikkhus, even if lowly bandits were to sever you limb from limb with a two-handled saw, one who gave rise to a mind of hatred towards them would not be carrying out my teaching.
Here, bhikkhus, you should train thus: “Our minds will remain unaffected; we shall utter no evil words; we shall abide with compassion, with a mind of loving-kindness, without inner hatred. We shall pervade this person with a mind imbued with loving-kindness, and, taking them as the object, we shall pervade the entire world with a mind imbued with loving-kindness—vast, boundless, free from enmity and ill-will.” Bhikkhus, you should train yourselves thus.

And, bhikkhus, if you frequently reflect upon this teaching of the Simile of the Saw, do you see any form of speech—whether refined or harsh—that you would be unable to endure?
— “No, Bhante.”

— Therefore, bhikkhus, you should constantly reflect upon this Simile of the Saw, and you will live happily and peacefully for a long time.

Thus did the Blessed One speak. Those bhikkhus were delighted and approved of his words.