古代草原生態(tài)法律制度中的特殊原則研究

費(fèi)孝通先生早在60年前就曾說過："現(xiàn)行的法律制度在鄉(xiāng)間發(fā)生了很特殊的副作用，結(jié)果是法治秩序的好處未得，而破壞禮治秩序的弊病卻已先發(fā)生了。"[1]在過去很長一段時間內(nèi)，我國實(shí)行的有關(guān)草原生態(tài)的法律在施行過程中卻大量存在著費(fèi)孝通先生所說的這種情況，結(jié)果保護(hù)草原的效果自然是大打折扣。比如，過于細(xì)碎的草場圍封劃分導(dǎo)致牲畜體質(zhì)下降，而這又反過來造成牧草堅(jiān)韌度降低，從而導(dǎo)致了草原沙化問題的產(chǎn)生。又如，施行捕殺草原狼的法令造成嚙齒目動物數(shù)量大增，進(jìn)而使草場被毀壞而導(dǎo)致冬荒事故。如果我們曾經(jīng)能認(rèn)真細(xì)致地研究古代草原生態(tài)立法，有些情況本來是可以避免發(fā)生的。當(dāng)然，這樣做有一個前提，即我們需要對草原立法所奉行的一些特殊的原則保持足夠的尊重?？梢?，探究這些特殊原則，將使我們更好地理解古代草原立法的高超智慧，避免或減少以后草原生態(tài)立法"水土不服"狀況的出現(xiàn)。1、隨懲隨獎原則古代草原立法非常注重利用草原牧民的相互監(jiān)督以防止毀壞生態(tài)事件的發(fā)生，這其中最成熟而為歷代法典所遵從的當(dāng)屬隨懲隨獎制度。隨懲隨獎可能開始時只局限于保護(hù)野生動物時使用，如《元典章》規(guī)定[2]:"天鵝、仙鶴、鴉、鵲休打捕者。私下賣的，不揀誰，拿住呵，賣的人底媳婦、孩兒每，便與拿住的人者。"這意思是說，不準(zhǔn)以任何形式私自買賣天鵝、仙鶴、鴉、鵲，一經(jīng)查實(shí)，賣者的妻子、兒女將判為舉報者所有。但至遲在北元中期時，這一原則已經(jīng)被成功地應(yīng)用于防止草原荒火上面，如《喀爾喀七旗法典》[3]第58條即規(guī)定："失放草原荒火者，罰一五。發(fā)現(xiàn)者，吃一五",即罰沒的"一五"牲畜(包含一匹馬、一頭牛、三只羊)將全數(shù)獎給舉報荒火者。顯然，隨懲隨獎的辦法對于防火起到了非常獨(dú)特的作用，因?yàn)槠浜蟮摹缎l(wèi)拉特法典》[4]不僅延續(xù)了前代法典的做法，而且在以往法典的基礎(chǔ)上做出了更細(xì)密的規(guī)定，其第60條規(guī)定："如有人滅掉已遷出的鄂托克之火，(向遺火人)要一只綿羊。從草原荒火或水中為救助別人而失去，以駝為首要一九。騎乘死亡，以一別爾克頂立。(救出)孛斡勒、頭盔、鎧甲等三種，則要一匹馬。如救出甲士(及其)鎧甲，則要一匹馬、一只綿羊。如救出帳篷及物品，則要一匹馬、一頭牛分而吃之。從草原荒火中救出幾群牲畜，群數(shù)多要二群，群數(shù)少要一群，要根據(jù)不同季節(jié)決定分取。"這里所制定的對于撲滅草原荒火的人和救助困于火中人畜的人的獎勵法規(guī)，有的條目甚至已經(jīng)比當(dāng)代法規(guī)更為細(xì)致。最晚到清代時，隨懲隨獎的法規(guī)已經(jīng)幾乎被施行于所有生態(tài)保護(hù)方面，《喀爾喀律令》[5]第136條規(guī)定：禁殺無病之馬，誰舉報殺馬者，即剝奪捕殺者馬匹獎賞舉報人。第181條規(guī)定：知道是在騙飲馬匹而開玩笑把水弄臟的，罰四歲馬一匹、牛兩頭，并給看見的證人一頭牛。第184條規(guī)定：放火之人如果自己滅了火，罰一頭牛;誰人證明，從罰畜中給證人一頭牛，剩余四只分給滅火之人。第189條規(guī)定：從庫倫所在地起，北邊依次從色楞格河遠(yuǎn)及阿魯托勒比、納木達(dá)巴、納林鄂爾渾及青達(dá)噶塔因達(dá)巴、實(shí)巴噶塔因奇喇、桑衰達(dá)巴、楚勒和爾諸墓以上各地附近之獸不得捕殺，捕殺者按舊法典處置;每月之初八、十五、十八、二十五、三十概不得宰殺牲畜，若有違犯宰殺者，見者即可奪取其宰殺之畜收歸己有，并至法庭作證;不得殺死健康(無病、未殘廢、無殘疾)之馬及鵝、蛇、蛙、海番鴨(婆羅門鴨)、野山羊羔、百靈鳥及狗，若有殺死者，見者可奪取其一馬。成熟法令的效用特征之一，即是其適用范圍的不斷擴(kuò)大，而隨懲隨獎原則無疑可以構(gòu)成一個這樣的范本。這至少可以傳達(dá)給我們這樣一條信息：草原立法應(yīng)該堅(jiān)持經(jīng)驗(yàn)型原則。不難看出，隨懲隨獎原則雖然是在漫長的歷史時段中出現(xiàn)并逐步發(fā)展起來的，在最初成文的年代其適用范圍、獎懲原則等都規(guī)定得比較簡闊，但真正有生命力的生態(tài)法規(guī)必然會在延續(xù)前代法典的做法的基礎(chǔ)上不斷豐富自身的內(nèi)容，其對情境的設(shè)定逐漸詳盡，對獎懲的規(guī)定逐漸趨于細(xì)化。這說明，經(jīng)驗(yàn)型生態(tài)保護(hù)法規(guī)會一直走向成熟，今天我們所應(yīng)做的是對其保持真正的尊重，并應(yīng)該沿用與發(fā)展這些經(jīng)驗(yàn)保護(hù)好草原及其生態(tài)環(huán)境，使草原生態(tài)系統(tǒng)處于良性循環(huán)的過程。2、教喻感化原則古代草原生態(tài)法雖然普遍量刑極重，但刑殺卻從來不是它的主要目的，最明顯的證據(jù)之一就是在草原隨處都使用的地方法規(guī)中保留了大量以感化為目標(biāo)的規(guī)定。青海帕竹地方的朗氏家族，每年都要散發(fā)其族長的《教諭書》，要求"在我們?nèi)客恋睾蛣萘Ψ秶鷥?nèi)，每年要保證栽種二十萬株柳樹，要委派守林人驗(yàn)收和保護(hù)。人人要管好無窮無盡的寶藏發(fā)菩提心和植樹。由于所有地方和溝谷林木疏落，所以劃分耕地要根據(jù)時令季節(jié)，不要拔除樹根，要用鋒利的鐮刀和工具劃界，劃界后要植樹"[6].《教諭書》實(shí)際帶有明確的地方法規(guī)性質(zhì)，具有強(qiáng)迫性，因此植樹護(hù)樹成為朗氏家族年深日久的任務(wù)，極少有人違反。感化敎喻的實(shí)行，與草原民族普遍信仰宗教尤其是佛教有很大的關(guān)系。在甘南拉卜楞寺，每年陰歷七月時都要舉行名為"東貝柔扎"的法會，屆時寺僧要在露天場地表演佛教苦行大師米拉日巴大師勸化獵人的戲劇，這個表演宣傳了佛教戒殺生的倫理。一次，當(dāng)米拉日巴大師在山野中靜修時，一只被獵人追趕的鹿倉皇跑到他的跟前，在米拉日巴大師的勸化下，獵人最終放棄了自己的職業(yè)，將鹿和自己的獵狗獻(xiàn)給了尊者。大師的勸化不僅拯救了獵物的性命，也改變了獵人暴戾、冷酷、仇恨的心理，獵人從此變得溫和慈愛[7].這一戲劇每年反復(fù)演出，對當(dāng)?shù)啬撩竦纳鷳B(tài)意識具有深刻的影響。再如，為牧民所熟知的在《格薩爾史詩》之《地獄救妻之部》中有一段宣講："手持兇器的眾多獄吏，將無數(shù)的男女亡靈打得死去活來千百次，是因?yàn)樗麄兓钤谌碎g時，野獸自由自在走野地，動刀動槍去襲擊;野獸筑巢在樹枝，捉鳥掏蛋卵石擊;山間林中設(shè)圈套，捕捉麋鹿、虎豹;兔相戲草叢間，放出獵狗捕捉還;各色魚蛙水中游，投毒下鉤把命收，這些惡業(yè)得報應(yīng)。"類似的文字，其主旨直指保護(hù)生命。其效果，則是生態(tài)系統(tǒng)中所有存活者都不會被任意毀滅。需要指出的是，感化原則的施行并非是一種被動的效果不確定的方式。宗教律令在草原人心里，往往等同于世俗法規(guī)的作用。張黎[8]曾對阿拉善地區(qū)的蒙古族牧民與天祝地區(qū)的藏族牧民的信仰情況做過一次扎實(shí)的調(diào)查，發(fā)現(xiàn)即使是在宗教觀念已經(jīng)大為淡化的今天，兩地牧民仍有75%的人持續(xù)參加宗教活動，誦經(jīng)、布施是他們固定的日常行為。顯然，草原人崇敬佛教圣者，并已習(xí)慣其通過勸喻感化的方式來保護(hù)生命。以甘南瑪曲地區(qū)為例，這一地區(qū)目前仍然保存著較好的草原生態(tài)，亞高山草甸草地等6類草地并存，禾本科和莎草科植物群落繁盛，梅花鹿、雪豹、棕熊、白天鵝等數(shù)10種野生動物在此棲息，冬蟲夏草、貝母、黨參等413種野生植物在此生長[9].但這樣的成就的取得，與當(dāng)?shù)鼐用袂谟谧龇鹗?、熟知佛教典籍是分不開的。經(jīng)過歷代的勸喻感化，當(dāng)?shù)氐木用褚呀?jīng)完全接受萬物皆有神性的觀點(diǎn)，當(dāng)?shù)亓鱾髦罅坎菰棵袷艿礁谢杂X承擔(dān)起保護(hù)生態(tài)的故事，毀林者、偷獵者在此實(shí)施行為所付出的機(jī)會成本極大，因而瑪曲草原極少受到人為破壞。當(dāng)然，由于教喻感化的方法過于溫和，作為單一保護(hù)辦法收效較緩，當(dāng)?shù)匾话銜o以其他辦法。例如，青海塔爾寺的僧人為保護(hù)寺產(chǎn)草地，自清代中葉起即堅(jiān)持夜間巡邏，白日挨家挨戶上門教喻感化[10],當(dāng)?shù)夭菰诤荛L一段時間得以免除被人為破壞，主要是因?yàn)閷?shí)施這一辦法的緣故。3、前后承繼原則中原民族法典與草原民族法典在承繼性上的特點(diǎn)不大相同。中原王朝一般在極其強(qiáng)大的時期(如漢、唐、明)才比較重視法治，但相對而言在承繼前代法律的成果方面這些王朝更注重的主要是其形式，在內(nèi)容上則選擇去取非常多;而草原民族法典則不同，其在內(nèi)容上體現(xiàn)出強(qiáng)烈的承繼性，即使是互為敵國(如西夏與蒙古、吐蕃與女真)，在法律上的承繼性也是如此。檢視成吉思汗《大扎撒》中保護(hù)林木的條目會發(fā)現(xiàn)，與《天盛律令》中禁止砍伐的規(guī)定非常接近，只是由于西夏修建了大量地上水利工程，因而才在《天盛律令》中增加了許多保護(hù)溝渠林木的內(nèi)容。對比《元典章》、《元文類》與《喀爾喀律令》中關(guān)于防止草原荒火的內(nèi)容也會發(fā)現(xiàn)，這些法典雖然跨越了數(shù)百年，文字的表述也不盡一致，但宗旨卻是完全相同的，其懲治手段也體現(xiàn)出鮮明的連續(xù)性。前后承繼原則的意義，可以用保護(hù)草原野生動物法令的前后相承來說明。過去蒙古各代草原法都規(guī)定了禁止獵殺的野生動物：《大扎撒》規(guī)定春月飛禽勿殺[11];至《元典章》規(guī)定禁殺羊羔和母羊，后擴(kuò)大到禁獵野豬、鹿、獐、兔、天鵝、鴨、鶻、鷓鴣、鵪鶉、鷹、禿鷲、天鵝、仙鶴、鴉、鵲等動物，并特別規(guī)定不得買賣海東青、鷹、鶻;又至北元《阿勒坦汗法典》，保護(hù)野生動物的法條已達(dá)7條之多，其規(guī)定偷獵野驢、野馬者罰以馬為首之五畜，偷獵黃羊、雌雄狍子者罰綿羊等五畜，偷獵雌雄野鹿、野豬者罰牛等五畜，偷獵雄巖羊、野山羊、麝者罰山羊等五畜，偷獵雄野驢者罰馬一匹以上，偷獵貉、雉、旱獺等罰綿羊等五畜[12];再至清代《喀爾喀律令》，其第136條規(guī)定禁殺無病之馬、鴻雁、蛇、青蛙、黃鴨、黃羊羔、麻雀、狗等[5].需要說明的是，這里的禁獵禁殺是一貫的，就是說前代的禁令在后代依然有效。如果將以上所有禁獵的動物名單一次列出，即可以看出被禁獵動物的種類是多么龐大細(xì)致，幾乎所有有利于維護(hù)草原生態(tài)平衡的動物都已被囊括其中。由此說明，草原法實(shí)際上跨越了民族、國家的界限，保證了其法令可以在漫長的時間里不斷得到豐富、修正，這一方面使其日臻完善，更加符合保護(hù)生態(tài)的宗旨，另一方面則給予了牧民更大的接受空間，避免了法令忽興忽廢使部民無所適從。這樣的生態(tài)法，其實(shí)施效果往往不是依靠一時人力所編纂的法令所可比擬的。4、律俗一致原則從整體來看，古代草原法還有一個突出的特點(diǎn)，就是這些法條始終嚴(yán)格遵循律俗一致的原則。其原因，無疑是由于古代草原成文法來源于習(xí)慣法，而"習(xí)慣法是這樣一種知識傳統(tǒng)，它生于民間，出于習(xí)慣乃由鄉(xiāng)民長期生活、勞作、交往和利益沖突中顯現(xiàn)，因而具有自發(fā)性和豐富的地方色彩。"[13]目前草原生態(tài)法的一些法令之所以不能得到有效的貫徹和落實(shí)，其法理上的原因還在于這些具有"豐富的地方色彩"的方面并未被給以適當(dāng)?shù)淖鹬?，有的甚至沒有被納入立法者的視野。例如，草原民族在一年之中普遍實(shí)行一段時期的封禁制度：蒙古族自元代起即規(guī)定正月初一起至七月二十日禁獵[2],此外每月尚有其他日期不得行獵;藏族有"禁春"習(xí)俗，每值春暖花開之時僧俗眾人皆足不出戶，以此來保護(hù)幼草、幼苗、幼鳥、幼獸甚至幼蟲;瑤族有"封山"習(xí)俗;土族有"插牌"習(xí)俗，在此期內(nèi)都不得砍伐樹木。這些習(xí)俗都與漢民族的"踏青"習(xí)慣正好相悖，只有調(diào)適好并體現(xiàn)在現(xiàn)行生態(tài)法中，才能從根本上杜絕由于習(xí)俗不同而導(dǎo)致的種種爭端[14].再如，草原民族普遍實(shí)行"放生"習(xí)俗，比較繁盛的寺院會每年舉行"放生節(jié)",設(shè)計(jì)"放生"儀式，以此來教育感化民眾善待一切生物，其時主持儀式的尊者或長者會將準(zhǔn)備好的馬、牛、羊和其他野生動物身上灑上凈水，耳朵系上彩綢，緩緩趕到山上，這些動物由此成為神馬、神牛、神羊，直到其自然死亡以前人類不可以再獵取宰殺[15].此外，放生的龜、魚等動物也絕不可以再行捕撈。這些習(xí)俗本在眾多草原部族的法規(guī)中是通行的要求[16],但是由于現(xiàn)行草原法規(guī)并未觸及到相關(guān)內(nèi)容，遂導(dǎo)致出新的事件。一些研究者只從純粹的生物學(xué)角度出發(fā)，認(rèn)為被"放生"動物不容易存活，因而呼吁取消這一制度;一些人則反復(fù)捕捉被"放生"動物賣給放生人牟利，因而引起當(dāng)?shù)啬寥藰O大的憤怒。這些對草原習(xí)俗的不適應(yīng)，其實(shí)完全可以通過立法環(huán)節(jié)予以消除。結(jié)語早在十八世紀(jì)，普魯士大法學(xué)家薩維尼[17]即已指出："法律首先產(chǎn)生于習(xí)俗和人民的信仰",這一觀點(diǎn)可被看作對草原生態(tài)法性質(zhì)特別貼切的注解。長期以來，國家都在不斷通過立法手段尋求草原生態(tài)問題的根治，但由于有關(guān)生態(tài)方面的國家法規(guī)在制度與民眾的信仰之間仍存有巨大的文化斷裂，以致有學(xué)者[18]總結(jié)說"對國家法在如生態(tài)保護(hù)這樣問題上的表現(xiàn)不佳，如下結(jié)論值得重視，我們并不是漸漸失去了對法律的信任，而是一開始就不能信任這法律，因?yàn)樗c我們五千年來一貫導(dǎo)行的價值相悖，與我們有著同樣久長傳統(tǒng)的文化格格不入".解決這一問題，一定不能忽略了撿取久已被忽視的歷史文化資源，只有重新考察這些資源，深入研究其內(nèi)部機(jī)制，剖析其純粹經(jīng)驗(yàn)形態(tài)外表下的特殊邏輯，以及由此邏輯引申而出的特殊規(guī)則，才能夠彌合這種文化斷裂，法律才能真正被社會上的大眾愉悅地認(rèn)可并欣然遵守，成為實(shí)際意義上的法律[19],這樣草原生態(tài)保護(hù)也將由此而獲得比今天強(qiáng)大得多的法律保障。Feixiaotongasearlyas60yearsagooncesaid:"thecurrentlegalsysteminthecountryside,thesideeffectsofsomethingveryspecialbenefitsasaresult,theruleoflaworderisnotmade,anddestroytheorderoftheConfucian'smalaiseisalreadyhappenedfirst."[1]Inthepastforalongtime,ourcountryexecutesthelawaboutthegrasslandecologyisintheprocessofimplementationofalargenumberoffeixiaotongsaidthiskindofsituation,theresultistheeffectoftheprotectionofgrasslandnaturalbigdiscounts.Toofinelypastureenclosurepartition,forexample,leadtodeclineinphysicalfunctioninlivestock,whichinturnresultsinadecreasedherbagetoughness,leadingtoagrasslanddesertificationproblem.Anotherexample,killcoyoteslawenforcementcausedrodentnumber,andthenmakethepasturedestroyedwinterdroughtcausedtheaccident.Ifwewerecarefultostudyancientgrasslandecologicallegislation,insomecasescouldhavebeenavoided.Todoso,ofcourse,thereisapremise,thatis,weneedtograsslandlegislationpursuedbysomespecialprinciplestokeepenoughrespect.Visible,explorethespecialprinciple,willenableustobetterunderstandtheancientgrasslandlegislationofgreatwisdom,toavoidorreducethegrasslandecologicallegislation"and"happen.Principle1,increaseswiththeincreasingpunishingawardAncientlegislationisveryparticularaboutuseofgrasslandsnomadsofmutualsupervisioninordertopreventthedestructionoftheecologicalevents,oneofthemostmatureandfollowbysuccessivecodeisincreaseswiththeincreasingpunishingawardsystem.Increaseswiththeincreasingpunishingprizeatthebeginningofmayusewhenconfinedtoprotectwildanimals,suchasyuanordinancesregulations[2]:"theswan,cranes,crow,magpieHughplaycatch.Inprivate,don'tpickwho,tookah,selltheman'swife,childeach,andtookthepeople."Thismean,inanyformisnotallowedtobuyandselltheswan,cranes,crow,magpie,isverified,allseller'swife,andchildrenwillbesentencedforwhistleblowers.Butatthelatestinthemiddleofthenorthyuan,thisprinciplehasbeensuccessfullyappliedtopreventgrasslandwildfire,suchasthecob,cobsevenflagcode[3]article58theprovisions:"putgrassland,wildfirelosscontents.Discoverer,eatfive",namelytheconfiscated"contents"ofthelivestock(includingahorse,acow,threesheep)willbeawardedtoreportthewildfire.Obviouslyincreaseswiththeincreasingpunishingawardmethodforfirehasplayedaveryuniquerole,becausethentheoiradcode[4]isnotonlythecontinuationoftheformergenerationofcodeofpractice,andonthebasisofthepreviouscodemadeamoredetailedprovisions,its60thrule:"ifsomeoneoffhadmovedthisfire,fire(totheleft)toasheep.Wildfireorwatertorescuepeoplefromthepastureandlose,camelasthefirstprovince.Ridingadeath,adon't,holdup.(save)Marcomodel,helmet,armor,etc.Three,isahorse.Suchasrescuemilitary(and)armor,wouldbeahorse,asheep.Suchasrescuetentandgoods,isahorse,acowandeat.Wildfiretorescueafewanimalsfromthepasture,groupnumbertotwogroup,groupnumbertoagroupofless,decidedtodivideaccordingtodifferentseason."Heresettoextinguishgrasslanddroughtfireandrescuepeopletrappedinthefireoftherewardregulations,someitemshaveevenmoredetailedthanthecontemporaryregulations.Prizeinthelateqingdynasty,increaseswiththeincreasingpunishingruleshavealmostallper-formedinecologicalprotection,thecob,meetthedecree"[5]the136thregulation:thekillofthehorse,whoreporttokillthehorse,namelydeprivationtokillahorserewardswhistleblowers.The181thregulation:knowislyingtodrinkhorseandmakejokestomakedirtywater,fouryearsoldhorseahorse,cattle,bothhead,andtoseethewitnessofacow.The184thregulation:thesetofpeopleiftheyputoutthefire,sentacow;Whoprovedthatgivewitnessacowfromfinelivestock,theremainingfourtoputoutthefire.The189thregulation:fromcullenislocatedonthenorth,inturn,fromcolorstareblankly,riverandrutoolethanfar,natriumwoodal-dabbagh,hubei,muddyandLinqingdaforal-dabbagh,solidandkarmakagyutowertowerduetoillness,mulberryfailureofbaandchu,and,aboveallthetombneararoundthebeastshallnotkill,killthedisposalaccordingtotheoldcode;Theeighthdayofeverymonth,15,18,25,30donotslaughtercattle,ifthereisviolatingtheslaughter,seecanseizetheslaughterofcattleintoyourown,andtheSupremeCourttotestify;Nottodestroyaperfectlyhealthy(withoutdisease,notdisabled,disabled)horseseaMuscovyducksandgeese,snake,frog,duck(brahman),wildlamb,larkanddog,ifyouhavetokill,seecanseizeonehorse.,oneofutilityfeaturesofmaturelawisexpandingitsapplicablescope,principlesandincreaseswiththeincreasingpunishingprizecancertainlyconstitutesuchamodel.Atleastitcanconveyamessagetous:grasslandlegislationshouldadheretotheprincipleofexperience.Althoughitisnothardtosee,increaseswiththeincreasingpunishingprincipleisinthelonghistoricalperiod,andgraduallydevelopedintheoriginalwrittensitsscopeofapplication,principleofrewardsandpunishmentregulationsmoreJaneisvast,butthereallifeoftheecologicallawsandregulationsmustbeinthecontinuationoftheformergenerationcodeofpracticeonthebasisofconstantlyenrichthecontentofitsown,itssetofsituationgraduallythorough,therewardsandpunishmentregulationsgraduallytendtobemoredetailed.Thisshowsthatindicatedtheecologicalprotectionlawswillhavebeenmature,todaywhatweshoulddoistokeeptherealrespect,andshouldbeusedwiththedevelopmentoftheseexperiencestoprotectgrasslandandecologicalenvironment,maketheprocessofgrasslandecosysteminabenigncycle.2,teachinginfluenceprincipleAncientgrasslandecologicallawalthoughcommonsentencingextremelyheavy,butwasneverapenaltykillitsmainpurpose,isoneofthemostobviousevidenceinthelocalregulationsingrasslandeverywhereuseretainedalargenumberofrulesaimedtoinfluence.MrLang'sfamilyofbambooplaceinqinghai,everyyeartosendoutkalamalongdictatesofbook,for"withinthescopeofthewealllandandpower,everyyeartoensuretheplanttwohundredthousandwillow,delegatingrangeracceptanceandprotected.Everyoneshouldkeepinexhaustibletreasurebodhicittaandplantingtrees.Becauseofalltheplacesandvalleyswithoutstrongtrees,sodividedintoarableland,accordingtoseasonal,don'tpullouttheroots,withasharpknifeandtooldemarcation,demarcationtoplanttrees"[6].Thedictatesofbookwithclearlyactuallocallawsofnature,obsessive,thereforefoundtoplanttreesbecomelang'sfamilythetime-honoredtask,veryfewpeopleviolate.Reformintopractice,andgrasslandnationaluniversalreligionespeciallyBuddhismhasalottodo.Ingannanlabrang,heldeveryyearlunarcalendarinJulywillcalled"eastbaysoftfirm",whenthemonksperformbuddhistmasterofpenanceintheopen-airsitemastermilarepapersuadedthehunter'sdrama,theshowtopromoteBuddhismtoquitkillingofethics.Once,whenmilarepamasterretreatinthemountains,abeingchasedbyahunterdeerrantohisfront,underthemasterofmilarepapersuasively,huntersfinallyabandonedtheircareer,willdeerandtheirdogstothehonourperson.Mastertopersuadenotonlysavingthelivesoftheprey,hasalsochangedthehunterviolent,cruel,hatred,mentalstate,thehunterwasgentlekindness.[7]thisdramashowrepeatedly,eachyearonthelocalherdsmen'secologicalconsciousnesshasaprofoundeffect.Againasfornomadsingesarepic,"knownasthe"ministryofhelltosavehiswife,"there'sapreaching:"manywarder,armedwithaweaponwillplayfromthemillionsofmenandwomendeadonethousandtimes,becausetheyliveonearth,theanimalsfreefield,movingbladegunstoattack;thebeasttonestinthebranchesoftreestocatchbirdseggsoutpebble;mountainforestsetatrap,capturetheelk,butch;playgrassrabbit,outhuntingdogcatch;alsocolorfulfrogfishswim,poisoningthehooktoacceptourlives,thesebadkarmakarma."Similarwords,itaimsatprotectinglife.Itseffect,itisallwon'tbeanysurvivorsintheecosystemdestruction.Itshouldbepointedoutthat,tohumanizetheprincipleofenforcementisnotapassivewayofeffectisuncertain.Religiouslawsintheprairiepeopleheart,oftenequatedwithsecularlawsandregulations.Zhangli[8]toldlashanareaofMongoliannomadsanddaytheTibetanherdsmen'sbeliefinwishdoneasolidinvestigation,foundthatevenintoday'sreligiousideashasgreatlydownplayed,dualherdsmenstillhave75%ofthepeoplecontinuedtoparticipateinreligiousactivities,chanting,Danaistheirregulardailybehavior.Obviously,theprairiepeoplereveredbuddhistholyone,andhassetupahabititsadvisedtohumanizethewaystoprotectlife.Maquingannanregion,forexample,theregionisstillkeptgoodgrasslandecology,subalpinemeadowgrassland,suchas6classgrass,gramineaeandcyperaceaeplantcommunityflourish,sikadeer,snowleopard,brownbear,whiteswannumber10kindsofwildanimalsinthishabitat,Chinesecaterpillarfungus,fritillaria,dangshen,etc.413kindsofwildplantsgrowinthis[9].Butsuchachievements,withthelocalresidentsandbuddhists,knownasthebuddhisttextsareinseparable.Aftersuccessiveadvisedinfluence,thelocalresidentshavefullyacceptallthingsdivineidea,withalargenumberoflocalgrasslandtribeprotectedbyinfluenceconsciouslyassumethestoryofdeforestation,poachersintheenforcementofopportunitycost,thusmanassehgrasslandrarelyallman-madedamage.And,ofcourse,asthemethodofteachyuinfluencetoogentle,asasingleslower,effectiveprotectionlocalusuallysupplementedbyotherways.Kumbummonasteryinqinghaimonks,forinstance,toprotectthetemplegrassproduction,sincethemiddleperiodofqingdynastyinsistonnightpatrol,namelythedaywentdoor-to-doorintoinfluence[10],thelocalgrasslandforalongtimebeingexemptfromman-madedestruction,mainlybecauseofthesakeofimplementingthismethod.3,beforeandaftertheprincipleofinheritanceZhongyuannationalcodesandgrasslandonwhileinheritingthecharacteristicsofthenationalcodeisthesame.GenerallyinextremelypowerfulChinesedynastyperiod(e.g.,han,tang,Ming)ismoreemphasisontheruleoflaw,butrelativelygenerationbeforeinheritlawresultsinthemainisintheformofthesedynastypaidmoreattentionto,incontent,choosetogetverymuch;Codeandgrasslands,ontheotherhand,whileinheritingthecontentsreflectthestrong,eveneachotherenemies(e.g.,xixiaandMongolia,tuboandnuzhen),inthelawwhileinheriting,too.Reviewofgenghiskhaninthelargeandtheprotectionofforestsentrieswillfindthatwiththetianshenglaw"theprovisionsofthebannedlogginginveryclose,justbecauseofthexixiabuiltalargenumberofwaterconservancyprojectsontheground,andthereforeonlyin"tianshenglaws"increasedthecontentofthemanychannelstoprotecttrees.Contrast"yuanjudgments","yuangenre"and"thecascades,thecameroonianlaws"inthecontentaboutthefirepreventinggrasslanddroughtalsofoundthatalthoughthesecodesacrossthecenturies,thetextofthestatementisnotconsistent,buttheprincipleisthesame,itspunishmentmeansalsoreflectsthedistinctcontinuity.Inheritbeforeandafterthemeaningoftheprinciple,canbeusedtoprotectthewildanimalsonthegrasslandslawbeforeandaftertheauthorhastoexplain.VariousgenerationMongoliagrasslandinthepastallregulationsprohibitthehuntingofwildanimals:"large""regulationspringmonthsdonotkillbirds[11];To"yuanlaws"theregulationisforbiddentokillthelambandsheep,afterexpandedtohuntingwildboar,deer,roe,rabbit,swans,ducks,Gu,partridge,quail,hawk,vulture,swan,cranes,crow,magpieandotheranimals,andgreen,theeagle,specialprovisionsmaynotbesolditsactionGu;Againtonorthyuantheagrijothamkhancode,wildlifeprotectionlawhasbeenmorethan7,theprovisionsofpoachingwildass,wildhorsetohorse,fivelivestock,poachingantelope,maleandfemaleroedeerfinedfiveanimalssuchassheep,poachingandmalepenaltycowfiveanimalssuchasdeer,wildboar,poachingmalebluesheep,mountaingoats,muskdeerfinedfiveanimalssuchasgoats,poachingmalesmorethanfinehorseawildass,poachingraccoon,pheasant,woodchucks,finesheepandotherlivestock[12]5;Againtothecobermeetthelawsintheqingdynasty,thebanofthehorse,asprescribedinarticle136oftheswangoose,snake,frog,yellowduck,yellowlambs,sparrows,dogetc.[5]tobesure,thehuntingthekillisconsistent,thatistosaytheformergenerationbanstilleffectiveinoffspring.Ifthelistisalistallhuntinganimals,whichasyoucanseehowbigisthekindsofdetailedbyhuntinganimals,almostallishelpfultomaintaintheecologicalbalanceofanimalsonthegrasslandshavebeen.Indicatesthatgrasslandinfactacrossthenation,nationalboundaries,guaranteethelawcangetrichforalongtimecontinuously,revisions,whichontheonehand,tomakeitmoreperfect,moreinlinewiththeaimofprotectingecological,ontheotherhand,giventheherdsmenmoreacceptspace,avoidthelawxingandscrapthetribe.Suchecologicalmethod,itseffectisoftennotrelyonahumancompiledbylawcanbecompared.4,theprincipleoflawofthecommonconsensusOnthewhole,theancientgrasslandandaprominentcharacteristics,isthelawisalwaysstrictlyfollowtheprincipleoflawofthecommonconsensus.Itsreason,isbecausetheancientprairiestatutelawisderivedfromcommonlaw,andthe"commonlawisakindofknowledgetradition,soitwasborninfolk,outofhabitisbyvillagersliveforalongtime,work,communicationandconflictofinterest,thushasspontaneityandrichlocalcolor."[13]Atpresentthemethodofgrasslandecologyofsomelawsarenoteffectivelycarryoutandimplement,thelegalreasonliesintheseaspectsthathave"richlocalcolor"hasnotbeengivenproperrespect,someevennotcoveredlawmakersview.Inayear,forexample,grasslandsshallpractiseasystemofaperiodofbanned:Mongoliasincetheyuandynasty,theregulationonthehuntingtogethertoJuly20[2],inadditionthereareotherdatemustnotgohuntinginamonth;Tibetan"forbiddenspring"custom,eachvaluespringcharacter,whenallpeopleneverleavehome,inordertoprotecttheyounggrass,seedling,chicks,cubevenlarvae;Yaohasa"mountain"custom;Tu"insertcard"customs,inthisperiodarenotallowedtocutdowntrees."Outing"thesecustomsandethnichanChinesehabitjustthecontrary,onlybytheadjustmentwellandreflectonthecurrentecologicalprocess,canwefundamentallyputanendtoallkindsofdisputesduetodifferentcustoms.[14]again,suchas,grasslandscommonlypracticed"pardons"custom,moreprosperoustemplesareheldeachyearsection"release",design"pardons"ceremony,toeducationinfluencepeoplekindtoeverylivingthing,atthetimeofceremonyoreld