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(shuō)過(guò)："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(guò)去很長(zhǎng)一段時(shí)間內(nèi)，我國(guó)實(shí)行的有關(guān)草原生態(tài)的法律在施行過(guò)程中卻大量存在著費(fèi)孝通先生所說(shuō)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(guò)于細(xì)碎的草場(chǎng)圍封劃分導(dǎo)致牲畜體質(zhì)下降，而這又反過(guò)來(lái)造成牧草堅(jiān)韌度降低，從而導(dǎo)致了草原沙化問(wèn)題的產(chǎn)生。又如，施行捕殺草原狼的法令造成嚙齒目動(dòng)物數(shù)量大增，進(jìn)而使草場(chǎng)被毀壞而導(dǎo)致冬荒事故。如果我們?cè)?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(lái)是可以避免發(fā)生的。當(dāng)然，這樣做有一個(gè)前提，即我們需要對(duì)草原立法所奉行的一些特殊的原則保持足夠的尊重?？梢?jiàn)，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(jiǎng)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(jiǎng)制度。隨懲隨獎(jiǎng)可能開(kāi)始時(shí)只局限于保護(hù)野生動(dòng)物時(shí)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(shuí)，拿住呵，賣的人底媳婦、孩兒每，便與拿住的人者。"這意思是說(shuō)，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(bào)者所有。但至遲在北元中期時(shí)，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(méi)的"一五"牲畜(包含一匹馬、一頭牛、三只羊)將全數(shù)獎(jiǎng)給舉報(bào)荒火者。顯然，隨懲隨獎(jiǎng)的辦法對(duì)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(duì)于撲滅草原荒火的人和救助困于火中人畜的人的獎(jiǎng)勵(lì)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(shí)，隨懲隨獎(jiǎng)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(wú)病之馬，誰(shuí)舉報(bào)殺馬者，即剝奪捕殺者馬匹獎(jiǎng)賞舉報(bào)人。第181條規(guī)定：知道是在騙飲馬匹而開(kāi)玩笑把水弄臟的，罰四歲馬一匹、牛兩頭，并給看見(jiàn)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(shuí)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(kù)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(jiàn)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(wú)病、未殘廢、無(wú)殘疾)之馬及鵝、蛇、蛙、海番鴨(婆羅門鴨)、野山羊羔、百靈鳥(niǎo)及狗，若有殺死者，見(jiàn)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(jiǎng)原則無(wú)疑可以構(gòu)成一個(gè)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(jiǎng)原則雖然是在漫長(zhǎng)的歷史時(shí)段中出現(xiàn)并逐步發(fā)展起來(lái)的，在最初成文的年代其適用范圍、獎(jiǎng)懲原則等都規(guī)定得比較簡(jiǎn)闊，但真正有生命力的生態(tài)法規(guī)必然會(huì)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(duì)情境的設(shè)定逐漸詳盡，對(duì)獎(jiǎng)懲的規(guī)定逐漸趨于細(xì)化。這說(shuō)明，經(jīng)驗(yàn)型生態(tài)保護(hù)法規(guī)會(huì)一直走向成熟，今天我們所應(yīng)做的是對(duì)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(guò)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(lái)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(zhǎng)的《教諭書(shū)》，要求"在我們?nèi)客恋睾蛣?shì)力范圍內(nèi)，每年要保證栽種二十萬(wàn)株柳樹(shù)，要委派守林人驗(yàn)收和保護(hù)。人人要管好無(wú)窮無(wú)盡的寶藏發(fā)菩提心和植樹(shù)。由于所有地方和溝谷林木疏落，所以劃分耕地要根據(jù)時(shí)令季節(jié)，不要拔除樹(shù)根，要用鋒利的鐮刀和工具劃界，劃界后要植樹(shù)"[6].《教諭書(shū)》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(shù)護(hù)樹(shù)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(shí)都要舉行名為"東貝柔扎"的法會(huì)，屆時(shí)寺僧要在露天場(chǎng)地表演佛教苦行大師米拉日巴大師勸化獵人的戲劇，這個(gè)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(shí)，一只被獵人追趕的鹿倉(cāng)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(ài)[7].這一戲劇每年反復(fù)演出，對(duì)當(dāng)?shù)啬撩竦纳鷳B(tài)意識(shí)具有深刻的影響。再如，為牧民所熟知的在《格薩爾史詩(shī)》之《地獄救妻之部》中有一段宣講："手持兇器的眾多獄吏，將無(wú)數(shù)的男女亡靈打得死去活來(lái)千百次，是因?yàn)樗麄兓钤谌碎g時(shí)，野獸自由自在走野地，動(dòng)刀動(dòng)槍去襲擊;野獸筑巢在樹(shù)枝，捉鳥(niǎo)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(yú)蛙水中游，投毒下鉤把命收，這些惡業(yè)得報(bào)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(huì)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(dòng)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(duì)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(guò)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(dòng)，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(guò)勸喻感化的方式來(lái)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(dòng)物在此棲息，冬蟲(chóng)夏草、貝母、黨參等413種野生植物在此生長(zhǎng)[9].但這樣的成就的取得，與當(dāng)?shù)鼐用袂谟谧龇鹗隆⑹熘鸾痰浼欠植婚_(kāi)的。經(jīng)過(guò)歷代的勸喻感化，當(dāng)?shù)氐木用褚呀?jīng)完全接受萬(wàn)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(jué)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(huì)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(guò)于溫和，作為單一保護(hù)辦法收效較緩，當(dāng)?shù)匾话銜?huì)輔以其他辦法。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(zhǎng)一段時(shí)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(shí)期(如漢、唐、明)才比較重視法治，但相對(duì)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(guó)(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(huì)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(duì)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(huì)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(dòng)物法令的前后相承來(lái)說(shuō)明。過(guò)去蒙古各代草原法都規(guī)定了禁止獵殺的野生動(dòng)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(dòng)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(dòng)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(wú)病之馬、鴻雁、蛇、青蛙、黃鴨、黃羊羔、麻雀、狗等[5].需要說(shuō)明的是，這里的禁獵禁殺是一貫的，就是說(shuō)前代的禁令在后代依然有效。如果將以上所有禁獵的動(dòng)物名單一次列出，即可以看出被禁獵動(dòng)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(dòng)物都已被囊括其中。由此說(shuō)明，草原法實(shí)際上跨越了民族、國(guó)家的界限，保證了其法令可以在漫長(zhǎng)的時(shí)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(wú)所適從。這樣的生態(tài)法，其實(shí)施效果往往不是依靠一時(shí)人力所編纂的法令所可比擬的。4、律俗一致原則從整體來(lái)看，古代草原法還有一個(gè)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(wú)疑是由于古代草原成文法來(lái)源于習(xí)慣法，而"習(xí)慣法是這樣一種知識(shí)傳統(tǒng)，它生于民間，出于習(xí)慣乃由鄉(xiāng)民長(zhǎng)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(méi)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(shí)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(kāi)之時(shí)僧俗眾人皆足不出戶，以此來(lái)保護(hù)幼草、幼苗、幼鳥(niǎo)、幼獸甚至幼蟲(chóng);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(shù)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(zhēng)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(huì)每年舉行"放生節(jié)",設(shè)計(jì)"放生"儀式，以此來(lái)教育感化民眾善待一切生物，其時(shí)主持儀式的尊者或長(zhǎng)者會(huì)將準(zhǔn)備好的馬、牛、羊和其他野生動(dòng)物身上灑上凈水，耳朵系上彩綢，緩緩趕到山上，這些動(dòng)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(yú)等動(dòng)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(dòng)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(dòng)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(duì)草原習(xí)俗的不適應(yīng)，其實(shí)完全可以通過(guò)立法環(huán)節(jié)予以消除。結(jié)語(yǔ)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(duì)草原生態(tài)法性質(zhì)特別貼切的注解。長(zhǎng)期以來(lái)，國(guó)家都在不斷通過(guò)立法手段尋求草原生態(tài)問(wèn)題的根治，但由于有關(guān)生態(tài)方面的國(guó)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(shuō)"對(duì)國(guó)家法在如生態(tài)保護(hù)這樣問(wèn)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(duì)法律的信任，而是一開(kāi)始就不能信任這法律，因?yàn)樗c我們五千年來(lái)一貫導(dǎo)行的價(jià)值相悖，與我們有著同樣久長(zhǎng)傳統(tǒng)的文化格格不入".解決這一問(wèn)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(huì)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