I don't like dust, but I seem to be mistaken by the frontier. When flowers bloom, you always have to look at the oriental monarch.

You have to leave, you have to live. If you get a mountain flower, Mo Wen will be a slave.

Judging from the meaning of this word, we really can't say that she has put forward any strong reasons to get rid of crime. However, in the end, she was acquitted, which shows that such a sentence still played a vital role.

Because some questions cannot be explained on the table, and our words are full of hints. This is why Yan Rui is brilliant. It is appropriate to use such implicit words as farewell words.

In addition to seeking personal gain by clever words and witty remarks, another way for officials to reverse right and wrong and confuse black and white is to help themselves by using the opposition of etiquette and law.

On one occasion, Zhu Yuanzhang planned to execute a group of courtiers and asked Yuan Kai, the imperial adviser, to send the file to the prince for reply. The prince advocated leniency, so Zhu Yuanzhang asked him, "I want to punish him severely, but the prince wants leniency." Who do you think is right? " Yuan Kai couldn't tell who was right or wrong, so he made a careless eye and replied, "Your Majesty wants to kill, and the law is right. The prince wants to forgive, and his heart is kind. " Zhu Yuanzhang thought Yuan Kai was a glib guy, and the first mouse tried to please both sides. He gave him a good lecture, which scared him to go home and play the fool. (For details, see Yuan Kaichuan in Ming Dynasty)

There is a reason why Yuan Kai dared to compare the goodness of heart with the righteousness of law. In traditional China, there has always been a saying that different people have different opinions. Benevolent people are also human beings. In other words, benevolence is human feelings. It is human nature to be kind. All this should undoubtedly belong to the category of ceremony.

The Book of Rites says, "If a husband treats his wife with courtesy, he should make friends, be suspicious, be different, and distinguish right from wrong." The core of etiquette is to treat it differently. According to the definition of propriety and righteousness, there are eight factors that bureaucrats should first consider when deciding litigation, namely, the traditional eight discussions: one is to discuss relatives, the other is to discuss the past, the third is to discuss merits and demerits, the fourth is to discuss talents, the fifth is to discuss ability, the sixth is to discuss diligence, the seventh is to discuss expensiveness, and the eighth is to discuss guests.

I would like to ask, after this discussion, what other crimes are unforgivable? Of course, whether an indecisive person can be safe in the end may have nothing to do with the so-called eight theories, but after all, the eight theories are the most upright, insightful and convincing reasons for him to forgive.

The core of law is completely different from the so-called ceremony. The guarantee of law enforcement is that the prince and Shu Ren are guilty of the same crime, which is the absolute fairness of "punishing the country without avoiding the minister, and rewarding the good without forgetting Shu Ren" (see Everything is Wrong).

There can be tens of millions of reasons for breaking the law, and there can be tens of millions of reasons for extra-legal grace. Judging according to law is severe punishment, and not judging according to law is extra-judicial benevolent governance. In any case, we can find the corresponding basis in jurisprudence and ethics, which are tenable and can clean up personal factors.

Just think, from two aspects of etiquette and law, it is easy for officials to think of bending the law, abandon an affair, reverse black and white, and confuse right and wrong.