"Let the evil be done, and the evil will be added to the body; Let the misfortune go with the misfortune. This is not a good deed, this is not a good kind. Those who are in trouble will be punished together, and those who let the disaster will be chased, and if they are not expelled, they will be punished, which has been decided since ancient times. ”

——This is Ding Qi's answer to Bai Shaoliu's hypothetical just now.

Mrs. Lin violated the common precepts, the evidence is conclusive, and he was broken by Lu Gaoqian, there is no doubt about this.

If Lu Gaoqian was threatened and persecuted by Lin Taiwei, and he was worried about his own safety and did not dare to report Lin Taiwei, this is another situation.

In reality, there are often such things, someone sees a gangster committing a crime, does not dare to stand up to stop it, finds a clue that the gangster is evil, and does not dare to report it to the police, for fear that the gangster will hurt himself.

But Lu Gaoqian does not belong to this situation, and he should not be this kind of person.

Lu Gaoqian is a Kunlun monk and a disciple of Yuanshuomen, one of the thirteen major sects of Kunlun. By analogy, he is equivalent to a civil servant "in the system", such as a police officer.

At that time, Lin Taiwei had been injured after killing Hou Nianming, and even if he was not injured, Lu Gaoqian's cultivation was much higher than him. Lin Dawei could not threaten Lu Gaoqian at all, and Lu Gaoqian could completely restrain him on the spot.

Lu Gaoqian let Lin Taiwei go and concealed it for him, allowing him to violate the common precepts, and let him do evil.

If everyone is like this, it is everyone who endangers everyone when they have both responsibility and ability, and they are in trouble.

Let the evil be evil, and the evil will be added; Let the misfortune go with the misfortune.

Whatever his motive was, Lu Gaoqian was not qualified to forgive Lin Taiwei at all. If the perpetrators are not even punished, how can people stop them?

This kind of thing has not happened in the cultivation world since ancient times, and the predecessors have long had strict questions, and there have long been discussions on how to punish this situation: those who cause trouble will be punished together, and those who let the disaster will be expelled together.

Needless to say, there are several forms of the so-called co-expulsion, the most important of which is to abolish cultivation and expel from the sect.

For Dacheng monks, their cultivation realm cannot be abolished by others, and they can be exiled to the world with their self-styled divine energy and mana, and they can also choose to close the realm of life and death and not reappear in the world.

What if it's just an ordinary person who hasn't cultivated? This issue is beyond the scope of discussion.

How Lu Gaoqian should be punished is actually beyond doubt.

If Lu Gaoqian had let Lin Dawei go thirty years ago and deliberately concealed his evil deeds, but there was no other move, the Kunlun League would have been expelled after finding out. But in fact, Lu Gaoqian's evil is even worse, and this clamp drives Lin Taiwei to continue to be evil, and he should be punished together!

Bai Shaoliu asked again: "Don't you hear 'put down the butcher's knife and become a Buddha on the ground'?" ”

Hua Zhenxing almost wanted to find a chair to sit down again, can Bai Shaoliu ask this kind of thing? Of course, this is not what he asked, but it represents the point of view of some people, or does it inherit the previous hypothesis.

This round of questioning has gone beyond the scope of common precepts, and is not only about Lin Dawei and Lu Gaoqian, or even just monks, but also extends to the broader sense of world affairs.

Assuming that Lu Gaoqian let Lin Taiwei go, he was pitiful for a reason. And Mrs. Lin wept bitterly, swore to change her past mistakes, sincerely repent, and never do such a thing again.

The matter has already come out, and it is irretrievable, why take Lin Taiwei's life again? If he had changed his mind from now on, would he be worth saving?

Ding Qi's answer was actually singing: "Punish and ascend to immortals, and become a Buddha in prison." Put down the butcher's knife and ask yourself to be imprisoned first. If you don't cross the sea of suffering, you can't talk about samadhi. If the Buddha does not go to hell, who will go to hell. ”

Hua Zhenxing suddenly became interested again, and stood up straighter. Because of the wisdom in Mr. Ding's words, he didn't fully understand it with his cultivation and insight.

What does it mean to be sentenced to become an immortal and imprisoned to become a Buddha? Hua Zhenxing only felt it dimly, but he couldn't figure it out.

Is this two monks debating? There were also Buddhist monks present, but Bai Shaoliu and Teacher Ding were not monks, and they didn't seem to be arguing the scriptures, they seemed to be just borrowing.

Hua Zhenxing understood some other words.

There are many reasons why ordinary people understand that putting down the butcher knife may be that the killer no longer kills, and there are many reasons, such as being too old to lift the knife, not daring to hear the wind, regretting that he doesn't want to kill anymore, and the person who wants to kill has already been killed and doesn't need to kill anymore.

But from a spiritual point of view, neither of these situations is to put down the butcher's knife.

People are very familiar with a kind of Buddhist allusion, such as a certain great warlord who has killed a lot of karma and a famous knight, one day suddenly tired of the emperor's hegemony and the battle of the rivers and lakes, and decided to take refuge in Buddhism......

This kind of story can also add some old material, the hero is because an old monk woke up with a word, and suddenly realized, from now on there is one less butcher in the world, and one more monk under the green light.

So the question is, here we don't evaluate the butcher, only the behavior of the old monk, is he a good deed or an evil deed?

The wisdom of sound and hearing is related to everyone's cognition, so in Hua Zhenxing's ears, Mr. Ding gave two examples, the first example is actually the Jin Datou of the Fei Suogang Gang.

If before the new alliance appeared, Jin Datou came to the east to travel, happened to walk into the Jiulin Zen Temple in Wucheng, met three old monks, was enlightened by them, and realized the past.

So Jin Datou became a monk in Jiulin Monastery, and his bald head was ready-made and did not need to be shaved, or he found a serious job in the local area, such as delivering couriers and part-time chanting Buddha as a volunteer, in short, he never went back to the Datou Gang to be the head......

The second example is that a serial murderer in Dongguo ran to the Jiulin Monastery, found three old monks, confessed his identity and crimes, expressed his willingness to repent and reform, and hoped to hide in the temple, and then was taken in by the old monks.

What is the difference between these two examples? The difference is not only whether order exists and whether procedural justice can be achieved? What is more important in the eyes of the monk is the reason why the old monk did this and the consequences of it.

Let's start with the first example.

At that time, the port of Africa was in a state of order collapse, and there were countless gold bosses openly existing. Jin Datou's purpose is not to escape punishment, no matter whether the old monk persuades him or not, the officials of Jili Kingdom and Dongguo will not arrest him.

The old monks of Jiulin Zen Monastery couldn't change the status quo of the country for a few miles, and the neighborhoods of Feisuogang were not under their control, they just persuaded Jin Datou to reform himself, at least not to do anything wrong.

The stories of the big warlords and heroes mentioned above basically belong to this situation. There is no order to punish them, otherwise they will go to prison, and the temple is not the place where they should be.

For the three old monks, this is a good deed within their ability.

As for the second example, the old monk's purpose is to help the fugitive escape punishment, and his behavior is to harbor the fugitive, which is a standard evil deed!

Of course, the three old monks should be taken away by the police station, and this temple that deliberately harbors fugitives, if it is not sealed, it will be a dereliction of duty by the police!

If you talk about repentance, prison is more suitable for atonement, and if you say to the Buddha, you need to chant sutras in hell. As for salvation, this is salvation, not only for the butcher, but also for the innocent world.

Some people may ask again, what if this fugitive was forced to commit the crime in the first place, or was he wronged? This is not the case.

Hearing this, Hua Zhenxing was also a little confused, Teacher Ding said, why do you always have to give questions to a few old monks in Wucheng Jiulin Zen Temple, is it just bullying people who are not present today?

In fact, Bai Shaoliu's question represents many people's misinterpretation of metaphysical epiphany as metaphysical sophistry, and misinterprets the delusions, malice, and ego that should be placed into real criminal behavior.

In fact, the action of "putting down the butcher's knife" itself contains the act of calmly facing the guilt. Hua Zhenxing understood, but he was still a little surprised, he was strange, why did he ask such a simple truth on such an occasion?

At this point, the question was basically smooth, that is, Bai Shaoliu and Teacher Ding were answering questions and answers in turn, and the content of each person present was different, but no one interjected.

At this time, someone suddenly spoke: "Master Mei League, fellow Daoists, I have something to say. ”

Following the prestige, it was Zhou Rong, the deacon of Zhenhuamen, who spoke, a female cultivator with a capable description. In this Kunlun League investigation, she is also responsible for the analysis and aggregation of various information, which should be related to her profession, a lawyer in the world.

Mei Yeshi: "Zhou Daoyou, please speak." ”

Zhou Rong: "The leader of the Mei League mentioned the past of the collapse of Dingfeng Lake yesterday, not to mention Lu Mubai's later actions, when he and Shang Haiping started, they actually did not touch Shang Haiping's family.

After he accidentally killed Shang Haiping, he did not touch Shang Haiping's family.

Let's talk about what Lin Taiwei did this time, let's not talk about it 30 years ago, just talk about what he did the day before yesterday. From beginning to end, Mrs. Lin did not really move the stone and the family of Shang Ni and the two Taoist friends.

When his words are not done, can they be reversed? From this point of view alone, is it necessary to be condemned? ”

Zhou Rong asked a very special question, she took Lu Mubai and Mrs. Lin as examples, and pointed to a special situation.

Judging from the facts, Lu Mubai did not touch Shang Haiping's family, and later the Shang family was assassinated by Ling Jiwei, the great magician of the Gambisting, which became Ling Jiwei's handle to blackmail Lu Mubai.

As for Lin Taiwei, he just sent a text message, the content of which was the identity information of Shi Buquan's child and his grandmother and grandfather, and in fact, he didn't really touch the family of Shi Buquan and his wife.

Should people be punished for just saying things but not doing them? Even if it is punished, is it necessary to enforce it according to the standard of "the whole world is punished"?

In other words, if you are going to be jointly hunted down by the Kunlun League because of a word of hi, is the "sentencing" too serious?

Hua Zhenxing couldn't help frowning secretly when he heard this, this is secretly changing concepts, on this occasion, how can anyone still ask such a question? 1,200 years ago, at the Zhengyi Sanshan Conference, the Zhengyi patriarch should have made it very clear.

But looking at today's frame, I still want to take it out and talk about it again!

The times are advancing, and future generations will always achieve higher achievements than their predecessors. But don't forget, the progress of future generations is also based on the achievements of predecessors, and the achievements of each era are not created by contemporary people from scratch out of thin air.

With the development of the times, some things that do not meet the requirements of the times need to be eliminated and changes need to be made, but it does not mean that the achievements of predecessors must be completely denied and the cornerstone of development must be shaken.

This is not progress, but regression. The progress of the times is not inevitable, and there may be regression if there is progress, and even decline, collapse and extinction.

For example, in the eyes of Hua Zhenxing, Fang Waimen replaced Yuanshuomen this time and became one of the twenty-five executive sects of the Kunlun League, which was a kind of progress, and even a major breakthrough change.

But what does it mean for someone to bring the topic to the head of the common precept?

I only heard Mei Yeshi reply: "Words are deeds, and the common punishment is to admonish this line, otherwise there is no need to make a precept." It is our duty to be condemned, not to one person. ”

How did the Zhengyi patriarch declare the communist precepts back then, Hua Zhenxing listened to Guangren's introduction, compared to Mei Yeshi's answer today, there is nothing brilliant about it, it seems to be stable, probably because the occasion is different from the audience.

Umeno begins by pointing out the concept that speech itself is one of the behavior, not something independent of the behavior.

The reason why we often refer to "words and deeds" together, emphasizing the difference between "how to say" and "how to do", is because speech is a unique behavior, and sometimes it often does not determine the outcome of the behavior.

People's wishes may not always come true, and what people say may not always come true, even Dacheng real people can't do it, even if they are sincere.

Speech is only a part of the whole process of acting, and does not represent the whole of the act. But on the contrary, we cannot deny the fact that speech is also part of the act.

Words themselves have consequences, and if there are consequences, there is responsibility.

Umeno then emphasized that the main purpose of the joint precept is to establish the precept for words, focusing on this particular behavior, and there is a premise that both parties to the act are monks.

It does not define the behavior between ordinary people, nor does it define the behavior between monks and ordinary people, but only between monks and monks.

The content of the joint ordination is very simple, that is, no matter what conflict arises between monks, they should not threaten each other's relatives and family members.

This is very clear, you can't even threaten it, let alone talk about any harm. There is no concept of "those who speak are not faulty".

Why is it so harsh? Because both parties are monks, there is no way to prevent this kind of behavior, it cannot be stopped, and if it appears, it will cause serious consequences.

To give you a very simple example, for example, A and B fight over a magic weapon, and A says to B, "If you don't give me the magic weapon, I'll make your whole family sick!" "He doesn't even have to say I'm going to kill your whole family, just give me a hint.

How can B choose? Will he continue to fight for this magic weapon, or will he keep the whole family safe?

If you choose the latter, you will be tantamount to succumbing to the coercion of the other party; If you choose the former, you will face a moral dilemma, and it will become a magic weapon without regard for the safety of your family.

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

Someone is going to say that B can choose to fight with A on the spot! But not everyone has the courage to fight hard, not to mention that B may not be A's opponent, even if the strength is equal, he may not dare to guarantee that he will be able to shoot A to death and not let A escape.

Someone else may come up with a bad idea: if A says so, then B can say the same. For example, A says that if B does not quit the competition, he will kill B's whole family, and B also says that if A dares to do so, he will also kill A's family.

There's no worse advice than this, playing the Prisoner's Dilemma between two ferocious ones? If B's purpose is only to scare A, then how can he guarantee that A cares, and what if A has no family members?

The more realistic question is, does B not approve of A's approach, but should adopt the same approach as A? Although A deserves to die, what about A's relatives?

The most dangerous situation is that A really did it, but what about B, should he do the same? What is the end result that both A and B's relatives and family members are innocently killed?

The question turns back, even if according to the most ideal model, B's cultivation is above A, and he immediately shoots A to death, then he still has to face Zhou Rong's question just now, why is B killing A just by saying hi?

In the face of such questioning, how can B defend himself?

The information contained in Umenoshi's shravaka wisdom is much more complex than the above.

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

This kind of thing is absurd, almost impossible in reality, and is just a hypothesis.

With Mei Yeshi's cultivation, he can completely shoot Fu Lingke on the spot. But at the same time, Fu Lingke told Mei Yeshi that it was useless to shoot him to death, he still had accomplices, and as long as he died, the accomplice's side would do it immediately.

So what should Mei Yeshi do, do you choose to save your family's life, or Baohua Zhenxing's life?

If you think so, you have actually fallen into the thinking trap - the thinking trap drawn by Fu Lingke, but why follow the thinking drawn by this kind of person?

The truth of reality is very simple, Mei Yeshi has no right to hurt Hua Zhenxing in order to protect his family, he just has the responsibility to stop Fu Lingke's behavior.

This kind of thing that a monk says must not be understood as the mouth of an ordinary person, because they are not ordinary people, and they can do what they say, and the higher they cultivate, the more so, and if they are a great monk, they will do what they say.

If he really wants to do it, ordinary people can't prevent it at all.

Hua Zhenxing suddenly remembered a warning that Old Man Yang had given him, if a gangster pointed a gun at you, you must not bet on whether the other party's gun has bullets or not, and whether the marksmanship is accurate enough.

This principle applies not only to the parties who were pointed at gunpoint by the gangsters, but also to the police and onlookers who rushed to the scene. The monk himself is the equivalent of a gun, and when he makes such a threat, it must not be regarded as a lip service.

To establish a communal precept is to jump through this kind of thinking trap and try to keep all monks away from this predicament, and its main significance is not to punish after the fact.

If the purpose is only to punish after the fact, then the loose vows are sufficient, and there is no need to deliberately set up another joint vow. Draw a red line in advance, this red line must not be touched, whoever touches it will die, and the whole world will be punished.

Umenoshi's words should be clear enough. But Zhou Rong still asked: "Master Meimeng, I still have a doubt. Lu Mubai back then, Lin Taiwei the day before yesterday, the words have been spoken, and before the matter is implemented, he has fallen into a situation of death.

In such a situation, you can only do the battle of trapped beasts, or kill people, or be restrained by others, and there is no possibility of turning back, can't there be a better solution to this matter?

The reason why I say this is that the common precept has been established for thousands of years, and there are still people who violate it today, such as Lu Mubai, such as Lin Taiwei, this is still ascertained, and how many have not been identified?

Lu Mubai was therefore controlled by the Gambisting, and Lin Taiwei was controlled by Lu Gaoqian, and then the disaster was even greater. How can we avoid the joint rebuke that does not prevent its actions, but instead makes them subject to greater evil? ”

Zhou Rong did not have a great cultivation, of course she did not master the divine thoughts, let alone the wisdom and supernatural powers, so she just spoke normally, but Hua Zhenxing was shocked when she heard this.

Hua Zhenxing was surprised not by Zhou Rong's question itself, but by the fact that someone would say such a thing! It's like discussing four operations within a hundred in a college math class, which inevitably gives people a sense of absurdity.

Xu was because of his profession, and when he saw Zhou Rong, Hua Zhenxing inexplicably remembered the former Dong Zegang.

Zhou Rong put forward a suggestion in the name of "how to better implement the common precepts". In Hua Zhenxing's view, this is to blur the clear rules and increase the space for human operation.

Mei Yeshi just mentioned the debate between words and deeds, and Zhou Rong demonstrated it on the spot. Is Zhou Rong's statement aimed at how to better implement the common precepts? Of course not!

From words to deeds, see cause and effect. From violating the common precept and being punished, to not being punished in a certain situation, then whether to be punished or not at that time depends on how the person in power operates.

Zhou Rong also implicitly questioned the necessity of the common precepts, which have existed for more than a thousand years, but this has not prevented people from continuing to violate the common precepts.

In that case, is it still necessary to have a common precept?

Some points of view are not worth refuting, and they should not be presented on such occasions. The killing of innocent people has been forbidden by law since ancient times, but crimes have been committed since ancient times.

You can easily conclude that the existence of laws prohibiting homicide does not prevent murderers from appearing in the world. But you can't conclude from this that there is no need for a law prohibiting homicide.

Because what doesn't happen, people can't see it. Because of the existence of the common precepts, it greatly reduces the behavior of the monks to threaten each other, so that everyone has no worries, which has long been the consensus of the Kunlun cultivation community.

Zhou Rong probably also felt that this was inappropriate, so the tone of conversation changed again - is it necessary to revise the common precepts?

She still took Lu Mubai as an example, before he really caused serious consequences, he was already facing the situation of the world's common punishment, but he would be forced to the point where the fish was dead or had to be restrained.

The implication is that today's common precepts are too severe? This question is more confusing, and it really represents the rhythm that some people want to bring.

At this time, someone suddenly said: "Drunk makes the green ox ravage the green seedlings, if you are lawless, you will be lawless?" It's hard to find a cloud trail for thousands of dollars, but it depends on a few pennies from the farmer! ”

Following the prestige, the person who opened the door was Tao Ranke, the leader of the loose cultivation from the Kunlun Immortal Realm and the highest-ranking monk present.

Immediately afterwards, another person spoke: "After Huan Hou became terminally ill, he suspected that the world was asking for medicine and moxibustion. In this life, I learned the art of longevity, why did I think about things obscenely? ”

The person who answered the call was a Taoist priest, Yang Jidao, the owner of Fanglongguan, and he was also the proprietor of this place.

Nian Qiuye, the deacon of the Qingcheng Sword Sect, also spoke: "Spring sowing grain and wheat for a living, wrapped in weaving and spinning to protect against the winter cold. I see that everything is inevitable in the end, and you say that the great trouble is food and clothing. ”

Hua Zhenxing has never seen this scene, could it be that Zhou Rong's words ignited everyone's enthusiasm for creation? In fact, the poems recited by these people are very special, called prophecy poems or verse poems.

Hua Zhenxing was almost interested, but after all, he didn't open his mouth to make a song, he had already made up his mind today not to speak, and besides, he was not good at this, it seemed that he had to continue to study.

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

The purpose of the joint precept is to protect everyone present, so is the purpose of the doubters to protect those who have committed the common precept?

Where we should put our minds to protect ourselves and our loved ones from harm; Or do we do everything we can to get away with it so that those who try to harm us get away with it?

Lu Mubai committed the common precept and had to be coerced by Ji Wei in order to survive, and Lin Taiwei was convicted of the common precept and had to be driven by Lu Gaoqian in order to survive, is this a problem of co-reprimand?

Everyone has to eat, everyone will die, and if you don't eat, you will inevitably die, so you don't need to eat, or simply attribute the cause of death to eating?

Now I just want to ask, would you like another monk to threaten you with your family? If the answer is no, it is a basic consensus on the common precepts.

If this consensus is not recognized, the Kunlun League will not need to exist...... That's probably what these people are trying to say.

Mei Yeshi didn't sing the poem, and when they finished reading the poem, they asked with an unchanged face: "Lu Gaoqian can be punished at this moment, why should he be punished?" ”

This sentence is a self-questioning and self-answering, because Lu Gaoqian is not dead yet, he is still locked by the sword intent of Hefeng Zhenren, and he is standing on the side of the open space.

Mei Yeshi is talking about the principles of deliberation and execution of the Kunlun League, which is consistent with the principles of order and governance in the world.

Some people may see that all they see is a vote, but the vote itself has no substance, it is just a way to form a certain order. The twenty-five factions present did not have the right to directly decide Lu Gaoqian's life and death.

It's like if a thing is lost in the tribe and the thief doesn't catch it, so the whole clan votes on who is the thief...... This approach and the result are meaningless and undesirable.

The principle of true order is that everyone first agrees that stealing is wrong and what punishment is to be imposed. Then when the theft occurs, first get evidence that someone stole something.

Once the thief is caught with evidence, he will be punished according to the agreement of the clansmen. If the agreement is not carried out, then whether it is forgiveness or heavy punishment, there is no basis, and the agreement of the clan loses its meaning.

On this occasion, the basis for discussing issues is the consensus that the Kunlun League has reached. And what Zhou Rong asked has gone beyond this scope and has become whether to overturn the consensus.

Zhou Rong still spoke: "Then I have one last question, if Lu Mubai, if Lin Taiwei, the words are out, the matter has not been completed, how to redeem it?" ”

Mei Yeshi: "The owner of the white village and the head of Ding have already asked, mentioning 'put down the butcher's knife and ask yourself to be imprisoned first'." When the butcher knife is put away, there is still a glimmer of life!

should admit his mistake on the spot, swear not to make a mistake, and bear it to the sect and report to Kunlun. This line of vitality has existed since ancient times, and there is no need to discuss it separately, but if someone asks about it today, it will be clear. ”

Hearing this, Hua Zhenxing suddenly understood, why did Bai Shaoliu and Ding Qi have such a question and answer, what are they talking about putting down the butcher knife? So the words continue here!

Mei Yeshi officially answered Zhou Rong's question, or took Lu Mubai as an example.

From the beginning, Lu Mubai violated the common precepts, it was his daughter Zhuang Yangquan who married the Kunlun monk Shang Haiping, and as a result, Zhuang Yangquan hooked up with foreign businessman Ling Jiwei, and gave birth to a mixed-race big fat boy seven months after marriage.

Shang Haiping smashed his house in anger and ran to question Zhuang Yangquan in person, but Ling Jiwei himself actually jumped out to stop it. Where could Shang Haiping endure it, and beat Ling Jiwei with his hands, and the judicial appraisal was a slight injury.

Shang Haiping was brought into the bureau by the police because of this, and almost took criminal responsibility, but fortunately he was fished out by his family.

The Shang family couldn't swallow this breath, they still had some power in the local area, and decided to send Zhuang Yangquan and Ling Jiwei in. Ling Jiwei's incriminating evidence is not easy to collect, but Zhuang Yangquan's incriminating evidence still has a batch, mainly economic crimes.

When Lu Mubai heard the news, he privately asked Shanhaiping to let Zhuang Yangquan go. Shang Haiping said that he didn't do it himself, but his family couldn't just forget it.

Lu Mubai asked Shang Haiping to go back to stop his family, otherwise Lu Mubai would do it himself. As soon as these words came out, the faces of the two of them changed, and Shang Haiping asked rhetorically on the spot: "Master Lu, do you know the ring of common punishment?" ”

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

Mei Yeshi gave a clear answer, at this time, Lu Mubai did have a glimmer of life, that is, the verse "Put down the butcher knife, please self-imprisonment first" sung by Ding Qi, and he admitted his mistake on the spot and vowed not to commit it!

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

He needed to admit to Shang Haiping that he shouldn't have made such a threat just now, and swore that he wouldn't do that, and then go back and inform the sect about it, and inform the Kunlun League.

In this case, the Kunlun League will not kill him, and there is no need to launch a joint punishment of the world. But the head of Lu Mu Bai Dingfeng Tan will definitely not be able to do it, and the grounding of the wall is probably the lightest punishment.

If Lu Mubai still wants to act in the human world, then his supernatural power will be banned and he will not be able to use it again for the rest of his life. The Kunlun League has long concluded on this situation, and it is actually written in the door rules of the major factions, including Dingfengtan.

Of course Lu Mubai knew this, and Zhou Rong, who asked the question just now, actually knew it too.

Although such a punishment leaves a glimmer of life, it also seems too severe. But when you think about it, is it really heavy? If from the perspective of an ordinary person, it is actually equivalent to no punishment, Lu Mubai can still be an ordinary person!

If Lu Mubai had chosen this way, he might not have died, and the sect of Dingfeng Tan would not have perished.

With this glimmer of life, can it stop Lu Mubai from taking risks? Actually, no! Lu Mubai knew this, but still chose to make a move to Shang Haiping.

He may want to kill people and kill his mouth, or he may want to take down Shang Haiping and force him to keep secrets, but the difference in his thoughts is death.

This was a trap laid by the great magician of the Gambisting under the pseudonym Ling Jiwei, and Lu Mubai himself stepped into the trap.

For more than 20 years, no one knows about this inside story, because Lu Mubai, Ling Jiwei, and Shang Haiping are all dead. It wasn't until last month, when Dan Zicheng, the eldest disciple of the Three Dreams Sect, ran to help Zhuang Yangquan move, that he found a clue.

After Mei Yeshi finished speaking, He Feng spoke again: "At this point, the fate has been clearly distinguished. Today's confusion has been solved, if someone makes noise again in the future, he should flow with the disaster, this is Kunlun's decision! ”

Mei Yeshi then asked: "When Lu Gaoqian is punished, do you have any objections?" ”

The representatives of the twenty-five factions present had no objections, and Mei Yeshi looked at Lu Gaoqian again: "Daoist Lu Dao, please make a self-determination." ”

Lu Gaoqian shook his head and said: "Poor Dao is not self-determined, please be punished, who will do it?" ”

As soon as Mei Yeshi stretched out his hand, he took out an antique bronze mirror. Ding Qi hurriedly stepped forward and said: "The Lord of the Mei League used the Qing Ying Mirror to punish Lu Gaoqian, it will inevitably hurt Tianhe, so let's do it outside the door." ”

At this time, someone spoke: "Director Hua was injured because of this, so let Director Hua finish him off with his own hands!" ”

Hua Zhenxing was slightly stunned, how could there be anything about him here? But he made up his mind and didn't hear it, and he didn't even look over, but Wang Fengshou, who was standing behind him, frowned slightly.

Of course, Wang Fengshou didn't move or speak, but in Hua Zhenxing's Yuan Shen Heart Statue, it seemed that he saw this Ambassador Wang take out a small book and write it down. This is similar to psychometric writing, which can be regarded as a sense of his mental understanding.

Before he finished speaking, he saw a flash of swordlight, and Lu Gaoqian suddenly withered. It turned out that Xian Hao walked out from Ding Qi's side, and without saying a word, she came with a knife, and when everyone reacted, she had already put away the knife and went back.

On cultivation, Lu Gaoqian is of course much higher than Xian Hao, but he is bound by the sword intent of Hefeng Zhenren at the moment, and there is no way to dodge, and then there is a scene that makes many people stunned.

The knife that Xian Hao cut out was very special, not so much the light of the knife as the trajectory of the knife engulfed the light, and the shadow swept Lu Gaoqian's figure without leaving any scars, and Lu Gaoqian immediately lost his life.

In front of everyone's eyes, I saw that his speed quickly dried up and cracked...... Scattered into a cloud of dust, leaving only hairpins.

Many people were taken aback, but Mei Yeshi's face still did not change, Xian Hao could still leave some scum when he moved the knife, if he was allowed to use the Qingying Mirror, then I am afraid that there would not even be ashes left.

Mei Yeshi: "Lu Gaoqian has been ambushed!" Remember, the ring of co-punishment must be co-punished! It is Kunlun's responsibility, not our right! ”

Having said this, Hua Zhenxing suddenly became enlightened, and finally understood why the Kunlun League arranged for Zhou Rong to ask such a series of questions today, just to clarify the nature of the common punishment.

The core of the joint punishment is not to stipulate that a certain behavior is prohibited, but to lie in the word "joint punishment".

This is the duty that the Kunlun League must undertake, not the power that can be chosen. Some people may be questioning the purpose of the joint precepts, and they want to turn the responsibilities that must be assumed into the power that can be chosen.

The safety of ordinary relatives and family members of the sorcerer must not be threatened, and there are similar provisions in the code of the sorcerer of the Gambisting, but the difference between it and the Kunlun co-punishment precept lies in the word "co-punishment".

The fact that the Gambisting does not have such a consensus may be a matter of organization and execution ability, but more importantly, the logical starting point is different.

If someone violates the common precepts, they will be hunted down and killed by the Kunlun League, and the most important force guarantee is the twenty-five factions to enforce the sect. This is a collective responsibility and an inescapable obligation for them.

There is an essential difference between the right to process and the duty to process.

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