user738: Did Gautama Buddha make any statements about the justices or injustices of the world? 
I would like to elucidate the right view to a person who has undergone a certain injustice. The person in question has not got a particular position she rightfully deserved due to a conspiracy of people blocking said person from achieving it. I would also like a parallel to the contemporary world so that it is more practical when reaching this society's person. 

user43: The way Buddha explained these things, was not as much about justice/injustice as with references to how the world/society works.
For example he would say, if someone were to rob people, he will likely get caught by the king and get his feet and hands cut off. Dharma is not as much about justice as it is about understanding how things work.
Same way, when your friend had people conspire against her - this would mean she probably did a bad job making friends with people. When someone is good at making friends, people don't conspire against them. There could be exceptions but this seems a general rule of thumb, right?
As per the Occam's Razor principle, the explanation with fewer assumptions is more often the right one. So in my experience, more often than not, our social problems are caused by our own behavior. 
This would be the most Buddhist advice, to start with yourself. Even if you are not THE source of the problem, in reality you are the only thing you can control (to a degree) - so whatever you want to achieve you have to achieve it by changing your own behavior. Unless of course you are in a position of authority to tell people what to do, but that's not the case here.
The key to the right view is to shift the focus from personal preconceptions ("this is not fair" etc.) to the context of kusala/akusala action-and-result: this action leads to this result - that action leads to that result, these words will have this effect - those words will have that effect, these thoughts of mine will result in this - those thoughts of mine will result in that.
Not sure if I can find any quotes or anecdotes for this. Hopefully someone else can think of some canonical story.

user254: The first thing that the story (i.e. "not got a particular position she rightfully deserved due to a conspiracy") reminded me of was verse 3 of the Dhammapada (i.e. "he robbed me" etc.).


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

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

Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.



The associated story is here.
I hesitate to tell this story because it seems like blaming the victim, not sympathetic.
I don't want to say, "you were robbed ... and I expect you to like that!"
But if the friend to whom the injustice was done now continues to hate their situation (or, it's called, aversion), if you're continuing to hold hate, then that's continuing to 'suffer', prolonging the suffering ... and that's maybe part of the types of suffering (see here and see also "not getting what is wanted is stressful") that the Buddha certainly made statements about: not injustice so much as our reaction to it.
Of course he also made statements about justice; for example,

Sila (virtue, moral conduct) is the cornerstone upon which the entire Noble Eightfold Path is built.

There's also,

The Vinaya Pitaka, the first division of the Tipitaka, is the textual framework upon which the monastic community (Sangha) is built. It includes not only the rules governing the life of every Theravada bhikkhu (monk) and bhikkhuni (nun), but also a host of procedures and conventions of etiquette that support harmonious relations, both among the monastics themselves, and between the monastics and their lay supporters, upon whom they depend for all their material needs.

And actually the Dhammapada does say more on the subject of justice. The story behind Verse 331,

Verse 331: It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end; it is good to be rid of all dukkha.

... starts with people being "ill-treated by some wicked kings".

738: <p>Did Gautama Buddha make any statements about the justices or injustices of the world? 
I would like to elucidate the right view to a person who has undergone a certain injustice. The person in question has not got a particular position she rightfully deserved due to a conspiracy of people blocking said person from achieving it. I would also like a parallel to the contemporary world so that it is more practical when reaching this society's person. </p>
 43: <p>The way Buddha explained these things, was not as much about justice/injustice as with references to how the world/society works.</p>

<p>For example he would say, if someone were to rob people, he will likely get caught by the king and get his feet and hands cut off. Dharma is not as much about justice as it is about understanding how things work.</p>

<p>Same way, when your friend had people conspire against her - this would mean she probably did a bad job making friends with people. When someone is good at making friends, people don't conspire against them. There could be exceptions but this seems a general rule of thumb, right?</p>

<p>As per the Occam's Razor principle, the explanation with fewer assumptions is more often the right one. So in my experience, more often than not, our social problems are caused by our own behavior. </p>

<p>This would be the most Buddhist advice, to start with yourself. Even if you are not THE source of the problem, in reality you are the only thing you can control (to a degree) - so whatever you want to achieve you have to achieve it by changing your own behavior. Unless of course you are in a position of authority to tell people what to do, but that's not the case here.</p>

<p>The key to the right view is to shift the focus from personal preconceptions ("this is not fair" etc.) to the context of kusala/akusala action-and-result: this action leads to this result - that action leads to that result, these words will have this effect - those words will have that effect, these thoughts of mine will result in this - those thoughts of mine will result in that.</p>

<p>Not sure if I can find any quotes or anecdotes for this. Hopefully someone else can think of some canonical story.</p>
 254: <p>The first thing that the story (i.e. &quot;not got a particular position she rightfully deserved due to a conspiracy&quot;) reminded me of was verse 3 of the Dhammapada (i.e. &quot;he robbed me&quot; etc.).</p>
<blockquote>
<ol start="3">
<li><p>&quot;He abused me, he struck me, he overpowered me, he robbed me.&quot; Those who harbor such thoughts do not still their hatred.</p>
</li>
<li><p>&quot;He abused me, he struck me, he overpowered me, he robbed me.&quot; Those who do not harbor such thoughts still their hatred.</p>
</li>
<li><p>Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.</p>
</li>
</ol>
</blockquote>
<p>The associated story is <a href="http://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=003" rel="nofollow noreferrer">here</a>.</p>
<p>I hesitate to tell this story because it seems like blaming the victim, not sympathetic.</p>
<p>I don't want to say, &quot;you were robbed ... and I expect you to like that!&quot;</p>
<p>But if the friend to whom the injustice was done now continues to hate their situation (or, it's called, <a href="https://en.wikipedia.org/wiki/Dvesha_(Buddhism)" rel="nofollow noreferrer">aversion</a>), if you're continuing to <em>hold</em> hate, then that's continuing to 'suffer', <em>prolonging</em> the suffering ... and that's maybe part of the types of suffering (see <a href="https://en.wikipedia.org/wiki/Dukkha#Types" rel="nofollow noreferrer">here</a> and see also &quot;<a href="http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.than.html" rel="nofollow noreferrer">not getting what is wanted is stressful</a>&quot;) that the Buddha certainly made statements about: not injustice so much as our reaction to it.</p>
<p>Of course he also made statements about justice; for example,</p>
<blockquote>
<p><a href="http://www.accesstoinsight.org/ptf/dhamma/sila/" rel="nofollow noreferrer">Sila</a> (virtue, moral conduct) is the cornerstone upon which the entire Noble Eightfold Path is built.</p>
</blockquote>
<p>There's also,</p>
<blockquote>
<p>The <a href="http://www.accesstoinsight.org/tipitaka/vin/" rel="nofollow noreferrer">Vinaya Pitaka</a>, the first division of the Tipitaka, is the textual framework upon which the monastic community (Sangha) is built. It includes not only the rules governing the life of every Theravada bhikkhu (monk) and bhikkhuni (nun), but also a host of procedures and conventions of etiquette that support harmonious relations, both among the monastics themselves, and between the monastics and their lay supporters, upon whom they depend for all their material needs.</p>
</blockquote>
<p>And actually the Dhammapada does say more on the subject of justice. The story behind <a href="http://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=331" rel="nofollow noreferrer">Verse 331</a>,</p>
<blockquote>
<p>Verse 331: It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end; it is good to be rid of all dukkha.</p>
</blockquote>
<p>... starts with people being &quot;ill-treated by some wicked kings&quot;.</p>
