user-1: What does Buddhism say that the laity should do when someone injuries them?
So in Christianity there is "turn the other cheek", which seems easy to do, if not understand.

The phrase originates from the Sermon on the Mount in the New
  Testament. In the Gospel of Matthew, an alternative for "an eye for an
  eye" is given by Jesus: 38 Ye have heard that it hath been said, An
  eye for an eye, and a tooth for a tooth: 39 But I say unto you, That
  ye resist not evil: but whosoever shall smite thee on thy right cheek,
  turn to him the other also.

How should we ordinary beings respond to injury?

user471: Please see the question on "Can or should a Buddhist defend themselves physically?"
Self-defense is OK. According to Mahaparinibbana Sutta:

"What have you heard, Ananda: do the Vajjis duly protect and guard the
  arahats, so that those who have not come to the realm yet might do so,
  and those who have already come might live there in peace?"
"I have heard, Lord, that they do."
"So long, Ananda, as this is the case, the growth of the Vajjis is to
  be expected, not their decline."

However, we should not bear ill-will or hatred in our minds, even if we're defending ourselves.  From the Kakacupama Sutta:

"Monks, even if bandits were to savagely sever you, limb by limb,
  with a double-handled saw, even then, whoever of you harbors ill will
  at heart would not be upholding my Teaching. Monks, even in such a
  situation you should train yourselves thus: 'Neither shall our minds
  be affected by this, nor for this matter shall we give vent to evil
  words, but we shall remain full of concern and pity, with a mind of
  love, and we shall not give in to hatred. On the contrary, we shall
  live projecting thoughts of universal love to those very persons,
  making them as well as the whole world the object of our thoughts of
  universal love — thoughts that have grown great, exalted and
  measureless. We shall dwell radiating these thoughts which are void of
  hostility and ill will.' It is in this way, monks, that you should
  train yourselves.

If someone insults you and you don't take it in personally, then it "goes back" to that person. Similarly, any kind of ill-will from others should not be taken personally. From the Akkosa Sutta:

"And what do you think: Do you serve them with staple & non-staple
  foods & delicacies?"
"Yes, sometimes I serve them with staple & non-staple foods &
  delicacies."
"And if they don't accept them, to whom do those foods belong?"
"If they don't accept them, Master Gotama, those foods are all mine."
"In the same way, brahman, that with which you have insulted me, who
  is not insulting; that with which you have taunted me, who is not
  taunting; that with which you have berated me, who is not berating:
  that I don't accept from you. It's all yours, brahman. It's all yours.
"Whoever returns insult to one who is insulting, returns taunts to one
  who is taunting, returns a berating to one who is berating, is said to
  be eating together, sharing company, with that person. But I am
  neither eating together nor sharing your company, brahman. It's all
  yours. It's all yours."


user10100: It is up to each situation. Some case running away is proper, but some case negotiating is proper, etc.
The theory is "The buddhist people will try to keep 1)own benefit, 2)other benefits, 3)public benefit, 4)this life benefit, 5)next life benefit, and 6)nibbāna benefit. They try to keep whole 6 benefits, no bias."
Methods, to keep benefits, are multiple up to consciousness management ability of each person.

-1: <p>What does Buddhism say that the laity should do when someone injuries them?</p>

<p>So in Christianity there is "<a href="https://en.wikipedia.org/wiki/Turning_the_other_cheek" rel="nofollow noreferrer">turn the other cheek</a>", which seems easy to do, if not understand.</p>

<blockquote>
  <p>The phrase originates from the Sermon on the Mount in the New
  Testament. In the Gospel of Matthew, an alternative for "an eye for an
  eye" is given by Jesus: 38 Ye have heard that it hath been said, An
  eye for an eye, and a tooth for a tooth: 39 But I say unto you, That
  ye resist not evil: but whosoever shall smite thee on thy right cheek,
  turn to him the other also.</p>
</blockquote>

<p>How should we ordinary beings respond to injury?</p>
 471: <p>Please see the question on "<a href="https://buddhism.stackexchange.com/q/2071/471">Can or should a Buddhist defend themselves physically?</a>"</p>

<p>Self-defense is OK. According to <a href="http://www.accesstoinsight.org/tipitaka/dn/dn.16.1-6.vaji.html" rel="nofollow noreferrer">Mahaparinibbana Sutta</a>:</p>

<blockquote>
  <p>"What have you heard, Ananda: do the Vajjis duly protect and guard the
  arahats, so that those who have not come to the realm yet might do so,
  and those who have already come might live there in peace?"</p>
  
  <p>"I have heard, Lord, that they do."</p>
  
  <p>"So long, Ananda, as this is the case, the growth of the Vajjis is to
  be expected, not their decline."</p>
</blockquote>

<p>However, we should not bear ill-will or hatred in our minds, even if we're defending ourselves.  From the <a href="http://www.accesstoinsight.org/tipitaka/mn/mn.021x.budd.html" rel="nofollow noreferrer">Kakacupama Sutta</a>:</p>

<blockquote>
  <p>"<strong>Monks, even if bandits were to savagely sever you, limb by limb,
  with a double-handled saw, even then, whoever of you harbors ill will
  at heart would not be upholding my Teaching</strong>. Monks, even in such a
  situation you should train yourselves thus: 'Neither shall our minds
  be affected by this, nor for this matter shall we give vent to evil
  words, but we shall remain full of concern and pity, with a mind of
  love, and we shall not give in to hatred. On the contrary, we shall
  live projecting thoughts of universal love to those very persons,
  making them as well as the whole world the object of our thoughts of
  universal love — thoughts that have grown great, exalted and
  measureless. We shall dwell radiating these thoughts which are void of
  hostility and ill will.' It is in this way, monks, that you should
  train yourselves.</p>
</blockquote>

<p>If someone insults you and you don't take it in personally, then it "goes back" to that person. Similarly, any kind of ill-will from others should not be taken personally. From the <a href="http://www.accesstoinsight.org/tipitaka/sn/sn07/sn07.002.than.html" rel="nofollow noreferrer">Akkosa Sutta</a>:</p>

<blockquote>
  <p>"And what do you think: Do you serve them with staple &amp; non-staple
  foods &amp; delicacies?"</p>
  
  <p>"Yes, sometimes I serve them with staple &amp; non-staple foods &amp;
  delicacies."</p>
  
  <p>"And if they don't accept them, to whom do those foods belong?"</p>
  
  <p>"If they don't accept them, Master Gotama, those foods are all mine."</p>
  
  <p>"In the same way, brahman, that with which you have insulted me, who
  is not insulting; that with which you have taunted me, who is not
  taunting; that with which you have berated me, who is not berating:
  that I don't accept from you. It's all yours, brahman. It's all yours.</p>
  
  <p>"Whoever returns insult to one who is insulting, returns taunts to one
  who is taunting, returns a berating to one who is berating, is said to
  be eating together, sharing company, with that person. But I am
  neither eating together nor sharing your company, brahman. It's all
  yours. It's all yours."</p>
</blockquote>
 10100: <p>It is up to each situation. Some case running away is proper, but some case negotiating is proper, etc.</p>

<p>The theory is "The buddhist people will try to keep 1)own benefit, 2)other benefits, 3)public benefit, 4)this life benefit, 5)next life benefit, and 6)nibbāna benefit. <strong>They try to keep whole 6 benefits, no bias.</strong>"</p>

<p>Methods, to keep benefits, are multiple up to consciousness management ability of each person.</p>
