To give a very simple example, for example, A and B are competing for a magic weapon. A says to B: "If you don't give me the magic weapon, I will make your whole family sick!" He doesn't even need to say that I want to kill your whole family.

, just give a hint.

What choice can B have? Should he continue to fight for this magic weapon, or ensure the safety of his whole family?

If you choose the latter, you will be succumbing to the other party's threat; if you choose the former, you will face a moral dilemma and become a magic weapon regardless of the safety of your family.

If we look at the causes, in fact A should not behave like this at all.

Someone is saying again, B can choose to fight A on the spot! But not everyone has the courage to fight, not to mention that B may not be A's opponent. Even if the strength is equal, there may not be a guarantee that A will be killed. If not,

A flees.

Others may be clever and come up with a bad idea: If A says this, then B can also say the same. For example, A says that if B does not quit the fight, he will kill B’s whole family, and B also says that if A dares to do this, he will kill him too.

A whole family.

There is no worse suggestion in the world than this, playing a prisoner's dilemma between two extremely evil people? If B's ​​purpose is just to scare A, then how can he guarantee that A will care? What if A has no family members?

The more realistic question is, if B does not agree with A’s approach, should he adopt the same approach as A? Although A deserves death, how can A’s relatives and family be blamed?

The most dangerous situation is that if A really does this, will B do the same? What will be the final result? All the relatives and family members of A and B will suffer innocently?

Turning the question back again, even if according to the most ideal model, B's cultivation level is higher than that of A, and he immediately shoots A to death, then he still has to face Zhou Rong's question just now, why is B just saying hello?

Just kill A?

Faced with this kind of questioning, how does B defend himself?

The information contained in Umenoishi's sravaka wisdom is much more complex than what is mentioned above.

For example, another possibility emerged in Hua Zhenxing's ears. For example, Fu Lingke went to Mei Yeshi and asked Mei Yeshi to kill Hua Zhenxing, otherwise he would kill Mei Yeshi's family.

This kind of thing is absurd and almost impossible to happen in reality. It is just a hypothesis.

With Mei Yeshi's cultivation level, he could have shot Fu Lingke to death on the spot. However, Fu Lingke also told Mei Yeshi that shooting him to death was useless because he still had accomplices who would take action immediately if he died.

So what should Umenoshi do? Should he choose to save his family’s life or save Mahua’s life?

If you think this way, you will actually fall into a thinking trap - the thinking trap drawn by Fulinger, but why should you follow the ideas drawn by this kind of person?

The reality is very simple. Mei Yeshi has no right to harm Hua Zhenxing in order to protect his family. He only has the responsibility to stop Fu Lingke's behavior.

Such words spoken by monks must not be interpreted as ordinary people's praise, because they are not ordinary people. They can do what they say. The higher the cultivation level, the more so. If they are Dacheng monks, they will do it even if they say it.

Made.

If he really wanted to do it, ordinary people wouldn't be able to guard against it.

Hua Zhenxing suddenly remembered a warning that Old Man Yang had given him. If a gangster points a gun at you, you should never bet on whether the other person's gun has bullets or whether his marksmanship is accurate enough.

This principle applies not only to the person who was pointed at by the gangster, but also to the police who rushed to the scene and the onlookers. The monk himself is equivalent to a gun. When he makes such a threat, it must not be regarded as a high-profile

.

The purpose of establishing common punishment is to avoid this kind of thinking trap and try to keep all monks away from this dilemma. Its main significance is not to punish them afterwards.

If the purpose is only to punish you afterward, then it is enough to simply take the precept of conduct, and there is no need to set up another precept of joint punishment. Draw a red line in advance, and this red line must not be touched. Whoever touches it will die, and the whole world will be punished together.

Mei Yeshi's words should have been clear enough. But Zhou Rong still asked: "Leader Mei, I still have some doubts. Lu Mubai back then and Lin Taiwei the day before yesterday, had spoken their words but had not implemented the deeds, they were already trapped and destined to die.

realm.

In such a situation, we can only fight with trapped beasts, kill people and silence them, or be restrained by others. There is no possibility of turning back. Isn't there a better solution to this matter?

The reason for saying this is that the common punishment has been established for thousands of years, and there are still people who violate it today, such as Lu Mubai and Lin Taiwei. These have been identified, but how many have not been identified?

Because of this, Lu Mubai was controlled by Gambis Ting, and Lin Taiwei was controlled by Lu Gaoqian, and then the disaster was even greater. The joint punishment did not prevent his behavior, but made him be controlled even more evil. How can we avoid it? "

Zhou Rong did not have a great level of cultivation, and of course she did not master spiritual thoughts, let alone the wisdom and supernatural powers of the more sravakas, so she spoke normally, but Hua Zhenxing was surprised when she heard what she said.

What surprised Hua Zhenxing was not Zhou Rong's question itself, but that someone would actually say such a thing! It was like discussing the four arithmetic operations within a hundred in a university mathematics class, which inevitably gave people a sense of absurdity. .

Perhaps because of his professional relationship, seeing Zhou Rong and Hua Zhenxing inexplicably reminded him of the former Dong Zegang.

Zhou Rong put forward a suggestion in the name of "how to better implement the Shared Execution Commandment." In Hua Zhenxing's view, this is to blur the clear rules and increase the room for human manipulation.

Ume Yeishi just mentioned the debate between words and deeds, and Zhou Rong demonstrated it on the spot. Is the purpose of Zhou Rong's statement how to better implement the common punishment? Of course not!

You know your actions by words, and you know the consequences by seeing the cause. From breaking the common punishment precepts, you must be punished, to under certain circumstances, you may not be punished. Then whether you will be punished or not depends on how the person in power operates.

Zhou Rong also implicitly questioned the necessity of the common punishment. The common punishment has existed for more than a thousand years, but it has not stopped people today from continuing to violate the common punishment.

In this case, is it still necessary to have the common punishment precept?

Some opinions are not worth refuting, and they should not be used on such occasions. Since ancient times, the law has prohibited the killing of innocent people, but people have committed crimes since ancient times and today.

You can easily draw a conclusion that the existence of laws prohibiting murder does not prevent the emergence of murderers in the world. But you cannot draw another conclusion from this, that is, there is no need for laws prohibiting murder to exist.

Because people cannot see things that have not happened. Because the existence of the common punishment has greatly reduced the behavior of monks threatening each other, so that everyone has no worries. This has long been the consensus of the Kunlun cultivation community.

Zhou Rong probably also felt that this was inappropriate, so the conversation changed to - is it necessary to modify the precept of joint punishment?

She still used Lu Mubai as an example. Before he really caused serious consequences, he was already facing the situation of being punished by the whole world. Instead, he would be forced into a situation of life and death, or he would have to be restrained.

The implication is, are today's collective punishments too harsh? This question is even more confusing, and it truly represents the pace that some people want to lead.

At this time, someone suddenly chanted: "Drunk cows are trampling green seedlings. If you can't do it, there will be no heaven. It's hard to find a way to reach the clouds with ten thousand gold, but it depends on a few pennies from the farmer!"

From what I heard, the person who spoke was Tao Ranke, the leader of the casual cultivators from Kunlun Wonderland and the most senior monk present.

Immediately afterwards, another person spoke up and said: "After Huanhou became terminally ill, he suspected that people in the world were seeking medicine and moxibustion. He has learned the art of immortality in this life, so why do he see things and think obscenely?"

The person who answered the call was a Taoist priest, Yang Jidao, the master of Fanglong Temple. He can also be regarded as the proprietor of this place.

Nian Qiuye, a deacon of the Qingcheng Sword Sect, also said: "In the spring, we sow wheat to make a living, and we wrap ourselves in weaving to keep out the cold winter. I see that life is inevitable, and you said that the biggest problem is food and clothing."

Hua Zhenxing had never seen this scene before. Could it be Zhou Rong's words that ignited everyone's enthusiasm for creation? In fact, the poems these people read were very special, called prophecy poems or verse poems.

Hua Zhenxing almost became interested, but in the end he didn't even open his mouth to compose a song. He had made up his mind to try not to talk as much as possible today. Besides, he wasn't good at it either. It looked like he had to continue learning.

If Hua Zhenxing heard correctly, these people seem to be cursing?

The purpose of establishing the common punishment is to protect everyone present, so is the purpose of the questioner to protect those who have committed the common punishment?

Where should we focus our thoughts: to protect ourselves and our loved ones from harm; or to try our best to prevent those who try to harm us from being punished?

Lu Mubai violated the common punishment and had to accept the coercion of Ling Jiwei in order to survive. Mrs. Lin committed the common punishment and had to be driven by Lu Gaogan in order to survive. Is this a matter of sharing the punishment?

Everyone has to eat, and everyone will die. Whether you eat or not, you will inevitably die, so there is no need to eat, or should you simply attribute the cause of death to eating?

Now I just want to ask, are you willing to have another monk threaten you with your relatives and family members? If the answer is no, it will be a basic consensus to reach a common execution.

If this consensus is not recognized, there will be no need for the Kunlun Alliance to exist... This is probably what these people want to express.

Mei Yeshi did not sing the verses and recited the poems. After they finished reciting the poems, he asked without changing his expression: "Lu Gaoqian can be punished at this moment, and why should he be punished?"

This sentence is a self-question and an answer, because Lu Gaoqian is not dead yet, and is still locked in the sword intention of Master He Feng, standing aside in the open space.

What Ume Yeshi talks about is the principles of discussion and execution of the Kunlun League, which are consistent with the principles of order and governance in the world.

Some people may only see a vote, but the vote itself has no substantive meaning. It is just a way of authorizing a certain order. The twenty-five sects present carry out the sect and have no right to directly decide the life or death of Lu Gaoqian.

This is like a tribe that lost something and the thief failed to catch it, so all the tribe members voted to decide who was the thief... This approach and result are meaningless and should not be done.

The principle of true order is that everyone first reaches a consensus that stealing is wrong and agrees on what kind of punishment they need. Then when theft occurs, evidence is first obtained to prove that someone stole something.

After you have evidence and catch the thief, you will be punished according to the clan agreement. If you do not follow the agreement, then there will be no basis for forgiveness or heavy punishment, and the clan agreement will also lose its meaning.

On today's occasion, the basis for everyone's discussion is the consensus reached by the Kunlun Alliance. But Zhou Rong's question just now went beyond this scope and became whether to overturn the consensus.

Zhou Rong still spoke: "Then I have one last question. Ruo Lu Mubai and Ruo Lin Taiwei have just spoken and the matter has not yet been completed. How can they be undone?"

Mei Yeshi: "Just now, Master Bai and Master Ding had a discussion, and they mentioned, 'Put down the butcher's knife, and ask yourself to be imprisoned first'. Let go of the butcher's knife when it's time to put it down, there is still a glimmer of hope!"

We should admit our mistakes on the spot, swear not to commit them, bear the thorn in the sect, and spread the word to Kunlun. This glimmer of hope has existed since ancient times, and there is no need to discuss it further. Now that someone has asked about it today, we will make it clear."

Hearing this, Hua Zhenxing suddenly understood why Bai Shaoliu and Ding Qi had just asked and answered like that. Why did they put down the butcher's knife? The original story continues here!

Ume Yeshi formally answered the question raised by Zhou Rong, still using Lu Mubai as an example.

Let’s start with the story about Lu Mubai’s violation of the common punishment. It was his daughter Zhuang Yangquan who married Kunlun monk Shang Haiping. As a result, Zhuang Yangquan hooked up with the foreign businessman Ling Jiwei and gave birth to a fat mixed-race child seven months after the marriage.

boy.

In a rage, Shang Haiping smashed up his house and ran to confront Zhuang Yangquan, but Ling Jiwei himself actually jumped out to stop him. Shang Haiping could not hold back and beat Ling Jiwei. The injury was judged to be minor.

As a result, Shang Haiping was taken into the police station and almost faced criminal liability. Fortunately, he was fished out by his family.

The Shang family couldn't swallow this breath. They still had some influence in the local area and decided to send Zhuang Yangquan and Ling Jiwei in. It was difficult to collect evidence of Ling Jiwei's crime, but they still got a lot of evidence of Zhuang Yangquan's crime, mainly economic crimes.

After hearing the news, Lu Mubai made a private appointment with Shan Haiping and asked him to let Zhuang Yangquan go. Shang Haiping said that he was not responsible for the matter, but that his family could not just let it go.

Lu Mubai asked Shang Haiping to go back and stop his family, otherwise Lu Mubai would take action himself. As soon as these words were spoken, the expressions of both of them changed, and Shang Haiping asked on the spot: "Master Lu, do you know what the Communist Party of China is like?"

The Ring of Punishment?"

What Zhou Rong wanted to ask just now was what should Lu Mubai do in this situation?

Mei Yeshi gave a clear answer. At this time, Lu Mubai did still have a glimmer of hope. It was the verse that Ding Qi had just sung, "Put down the butcher's knife, please imprison yourself first."

Lu Mubai may be able to think of other ways to help his daughter, but he must not use this method to blackmail Shang Haiping.

He needs to frankly admit to Shang Haiping that he should not have issued such a threat just now, and swear that he will not do that, and then go back to inform the sect of the incident and inform the Kunlun Alliance.
To be continued...