..續本文上一頁at their state was about to be dissolved, they couldn”t unite and fight, which was disloyalty. When their state had been defeated, they could no longer die in battle, which was cowardice. Now they even help their enemy to repair the city. How can they be worthy of respect
故事到此，有人可能說孔子虛僞無禮，或者認爲孔子缺乏慈悲心。須知仁者雖然慈悲爲懷，平等存心，但表現在行事上，卻絕非沒有愛惡親疏之別；真正懂禮的，會對善者愛之，惡者惡之；賢者親之，不肖者疏之。若人只在表相下功夫，不管對方善惡對錯，都一視同仁，這絕非仁人智士，應該叫做「鄉願」。
At this point of the story, some people may say that Confucius was pretentious and ill-mannered, or consider Confucius to lack compassion. You should know that humane people may be compassionate and nondiscriminatory , yet they still distinguish between love and hate, intimacy and distance, which are manifested through their conduct and decisions. Those who really understand propriety will cherish those who are kind, detest those who are baneful, draw close to those who are worthy, and distance themselves from those who are failures. If people only work on superficialities and treat everyone the same regardless of their wholesomeness, unwholesomeness, right or wrong, then they are not humane and wise ones, but imposters.
所以大仁大智的佛陀，教弟子對惡性比丘要「默擯」之；大慈大悲的菩薩，對惡人也會現「怒目金剛」相。佛菩薩的默擯或怒視，絕不同于一般人的棄絕與懲罰，而是一種反面的教育，讓惡人可以因此驚悟己非，自省爲何不受歡迎，而終至改過向善。這也就是爲什麼孔子對陽虎采取「默擯」的態度，又對遭遇亡國之難的陳國人表現鄙夷的言行。我們絕不可拿世俗的禮儀來責備孔子，認爲孔子太過矯情；或者以孔子的「有教無類」來質疑孔子，認爲孔子太不慈悲；這正是大行者兼顧正義的禮儀，和大仁者「不教之教」的慈悲。
Therefore, even the extremely humane and wise Buddha taught his disciples to ignore evil-natured bhikshus. The remarkably kind and compassionate Bodhisattvas will also appear as "angry-faced Vajras" before evil beings. The Buddhas” and Bodhisattvas” silent treatment and angry glares are utterly unlike most people”s use of rejections and punishment. The Buddhas and Bodhisattvas educate from the opposite side, shocking baneful inpiduals into realizing their own faults and reflecting on why they weren”t welcomed, thus finally correcting their mistakes and becoming good. This is also why Confucius ignored Yang Hu and expressed disgust for the citizens of Chen who had just lost their own state. We absolutely cannot use worldly social etiquette to criticize Confucius, judging him to be too ostentatious. We should not question whether Confucius is violating his own pedagogy of "teaching those from all walks of life," and judge him to be uncompassionate. In actuality, Confucius was able to maintain the rites of righteousness while practicing the compassion of "teaching by not teaching."
在今日君子道消，小人道長的末法時代，人都賢愚混淆，善惡不明，有時還以非爲是，將黑作白。社會上是「笑貧不笑娼」，官場上則是「上下交征利」，公職人員不知「公仆」爲何義，小則一派官僚作風，捧上壓下，甚則官商勾結，貪贓枉法，罔顧小百姓利益和人命；說什麼「識時務爲俊傑」，自己「陳倉暗渡」，盡做些不光明的勾當，還要拖人下水。在上的若不收紅包，則在下的就怪他「擋人財路」；在下的若不收好處，在上的反怪他「不識擡舉。」流風所至，個個身不由己，結果是紅包層層上遞，好處源源下來，上下同流合汙，官商皆大歡喜。
In today”s Dharma-ending age, the ways of civility are decreasing while the ways of the scoundrels are increasing. People get worthy people mixed up with fools. Inpiduals cannot distinguish between good and evil; sometimes they even mistake what”s right for what”s wrong, what”s black for what”s white. The society ridicules poverty but not prostitution while politically, "superiors and subordinates mutually exchange and raid benefits." Government workers don”t understand what public servants mean; at best they assume the bureaucratic style of flattering superiors and oppressing subordinates, at worst they collude with government contractors, pilfering goods and committing crimes, failing to care about ordinary people”s benefits and lives. They say, "Those who recognize the signs of the times are the outstanding ones"; then they hoard and smuggle, constantly engaging in unmentionable activities, even pulling others down with them. If those up above don”t accept bribes, then subordinates complain that the higher-up”s are "blocking their road to gold." If those b…
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