..续本文上一页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，有人可能说孔子虚伪无礼，或者认为孔子缺乏慈悲心。须知仁者虽然慈悲为怀，平等存心，但表现在行事上，却绝非没有爱恶亲疏之别；真正懂礼的，会对善者爱之，恶者恶之；贤者亲之，不肖者疏之。若人只在表相下功夫，不管对方善恶对错，都一视同仁，这绝非仁人智士，应该叫做「乡愿」。
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，教弟子对恶性比丘要「默摈」之；大慈大悲的菩萨，对恶人也会现「怒目金刚」相。佛菩萨的默摈或怒视，绝不同于一般人的弃绝与惩罚，而是一种反面的教育，让恶人可以因此惊悟己非，自省为何不受欢迎，而终至改过向善。这也就是为什么孔子对阳虎采取「默摈」的态度，又对遭遇亡国之难的陈国人表现鄙夷的言行。我们绝不可拿世俗的礼仪来责备孔子，认为孔子太过矫情；或者以孔子的「有教无类」来质疑孔子，认为孔子太不慈悲；这正是大行者兼顾正义的礼仪，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，小人道长的末法时代，人都贤愚混淆，善恶不明，有时还以非为是，将黑作白。社会上是「笑贫不笑娼」，官场上则是「上下交征利」，公职人员不知「公仆」为何义，小则一派官僚作风，捧上压下，甚则官商勾结，贪赃枉法，罔顾小百姓利益和人命；说什么「识时务为俊杰」，自己「陈仓暗渡」，尽做些不光明的勾当，还要拖人下水。在上的若不收红包，则在下的就怪他「挡人财路」；在下的若不收好处，在上的反怪他「不识抬举。」流风所至，个个身不由己，结果是红包层层上递，好处源源下来，上下同流合污，官商皆大欢喜。
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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