A true "Justice" isn't easy to render.

Read from page 37 of this PDF for example (which translates the Cakkavatti Sihanada Sutta):

• A king protects his subjects but doesn't give financial support to those who need it
• Poverty becomes widespread
• People begin to steal
• And, it all goes down-hill from there: whether the king rewards or punishes the criminals, both/either of these courses of action have undesirable consequences.

Before you dismiss that as irrelevant (because "there is no wheel-turning ruler"), let's consider whether we do that ourselves: whether we help people to have no cause to behave criminally etc.

Maybe there's similar advice from later Buddhist stories too: e.g. The Thief Who Became a Disciple.

Another source of advice might be the Vinaya training rules for monks -- their society has lots of rules, which are pretty well defined. If you search that document for the word "accus" (it's there 150 times), it has some advice that you might not expect e.g. on page 137,

The next step, if one is qualified to make the charge, is to look for a proper time and place to talk with the other party—for example, when he is not likely to get embarrassed or upset—and then to ask his leave, i.e., to ask permission to speak with him

A true "Justice" isn't easy to render.

Read from page 37 of this PDF for example (which translates the Cakkavatti Sihanada Sutta):

• A king protects his subjects but doesn't give financial support to those who need it
• Poverty becomes widespread
• People begin to steal
• And, it all goes down-hill from there: whether the king rewards or punishes the criminals, both/either of these courses of action have undesirable consequences.

Before you dismiss that as irrelevant (because "there is no wheel-turning ruler"), let's consider whether we do that ourselves: whether we help people to have no cause to behave criminally etc.

Maybe there's similar advice from later Buddhist stories too: e.g. The Thief Who Became a Disciple.

Another source of advice might be the Vinaya training rules for monks -- their society has lots of rules, which are pretty well defined. If you search that document for the word "accus" (it's there 150 times), it has some advice that you might not expect e.g. on page 137,

The next step, if one is qualified to make the charge, is to look for a proper time and place to talk with the other party—for example, when he is not likely to get embarrassed or upset—and then to ask his leave, i.e., to ask permission to speak with him

A true "Justice" isn't easy to render.

Read from page 37 of this PDF for example (which translates the Cakkavatti Sihanada Sutta):

• A king protects his subjects but doesn't give financial support to those who need it
• Poverty becomes widespread
• People begin to steal
• And, it all goes down-hill from there: whether the king rewards or punishes the criminals, both/either of these courses of action have undesirable consequences.

Before you dismiss that as irrelevant (because "there is no wheel-turning ruler"), let's consider whether we do that ourselves: whether we help people to have no cause to behave criminally etc.

Maybe there's similar advice from later Buddhist stories too: e.g. The Thief Who Became a Disciple.

Another source of advice might be the Vinaya training rules for monks -- their society has lots of rules, which are pretty well defined. If you search that document for the word "accus" (it's there 150 times), it has some advice that you might not expect e.g. on page 137,

The next step, if one is qualified to make the charge, is to look for a proper time and place to talk with the other party—for example, when he is not likely to get embarrassed or upset—and then to ask his leave, i.e., to ask permission to speak with him

In case you didn't know though I'd guess that the large majority of Buddhist advice is about controlling your own behaviour and attitude (as well as being virtuous yourself), e.g. in the Dhammapada,

3. "He abused me, he struck me, he overpowered me, he robbed me." Those who harbor such thoughts do not still their hatred.

4. "He abused me, he struck me, he overpowered me, he robbed me." Those who do not harbor such thoughts still their hatred.

A true "Justice" isn't easy to render.

Read from page 37 of this PDF for example (which translates the Cakkavatti Sihanada Sutta):

• A king protects his subjects but doesn't give financial support to those who need it
• Poverty becomes widespread
• People begin to steal
• And, it all goes down-hill from there: whether the king rewards or punishes the criminals, both/either of these courses of action have undesirable consequences.

Before you dismiss that as irrelevant (because "there is no wheel-turning ruler"), let's consider whether we do that ourselves: whether we help people to have no cause to behave criminally etc.

Maybe there's similar advice from later Buddhist stories too: e.g. The Thief Who Became a Disciple.

Another source of advice might be the Vinaya training rules for monks -- their society has lots of rules, which are pretty well defined. If you search that document for the word "accus" (it's there 150 times), it has some advice that you might not expect e.g. on page 137,

The next step, if one is qualified to make the charge, is to look for a proper time and place to talk with the other party—for example, when he is not likely to get embarrassed or upset—and then to ask his leave, i.e., to ask permission to speak with him