How to promote mental health 

如何促进心理健康

The only way to promote mental health and to bring the spirit back to normal is to eliminate worries. What is worry? Worry is not a physical thing, but it is something that makes a person irritable and disturbed. The Dhammapada says: 'Worry is called annoyance because it disturbs the mind and can cause annoyance.' It is a toxin that destroys one's mental health and is an anesthetic that makes one lose one's senses.

The Buddhist scriptures divide the worries of the human mind into two main categories: the fundamental worries and the following worries. The six fundamental worries are greed, anger, infatuation, slowness, suspicion, and evil views. Followings are divided into major followings, medium followings and minor followings. The lesser followings are: 'wrath, hatred, overturning, annoyance, cynicism, stinginess, deceit, flattery, harm, pettiness and so on; the middle followings are the two kinds of unashamed and unashamed; the greater followings are the eight kinds of dropping out, forgetfulness, unbelief, slackness, relaxation, loss of mind, dissipation and unrighteousness. This is only a brief summary, but in fact there are countless worries in human beings, and the Buddhist scriptures say that there are 84,000 worries (see the Kama Sutra). In order to deal with the 84,000 worries of sentient beings, the Buddha spoke of 84,000 teachings. But in brief, they are just three kinds of worries: greed, anger and infatuation, also known as the three poisons. These three poisons are common to all people, which is why all people are mentally ill, and all people are mentally unhealthy. The best way to promote mental health and restore mental health is to practice the Buddhist six paramitas, namely, the paramita of giving, the paramita of patience and humiliation, and the paramita of prajna, to counteract the three poisons of greed, anger and infatuation.

(1) Cure greed with almsgiving

Covetousness is one of the three poisons, also known as greed and covetousness. The covetousness of human beings is called stinginess towards oneself and greed towards others, together called stinginess and covetousness. It is said in the Treatise on the Buddha's Knowledge: 'In the presence and presence of the mind, the nature of the mind is tainted. What is there and what is there? All sentient beings hold on to the illusory life of the four great falsely combined beings as their real self. There is the dharma, i.e. all the material pleasures that one needs to live. Because people do not know that the four great combinations of the Self are false and not real, whenever they love their own life, they associate it with their own status, reputation, wealth and family, and even for the sake of their own life's continuity and development, for the sake of their own and their family's enjoyment and glory, they are greedy for more and more, and they look forward to the future. As a result, greed turns to anger, anger, hatred, resentment and all sorts of other abnormal psychological problems, and the sorrows and miseries of the world arise. It is clear that covetousness is the main culprit in the world and is a source of endless problems.

Buddhists teach people to give alms to combat greed. There are financial, Dharma and fearless alms, which were discussed in detail yesterday. The main reason why people are stingy with their own things and greedy with the possessions of others is that they cannot see beyond it and cannot let go of it, not knowing: 'Giving money is like water in a well; it is full while it is being dangled. No matter how prominent and outstanding one may be in life, once the play is over, the result will be a happy and empty life. As the saying goes, 'In a moment the gongs and drums will stop, and I don't know where my home is. But why should we be so calculating?

The world's wealth is owned by five families: water, fire, thieves, kings and ungrateful sons, and can be taken or stolen at any time. What is more, wealth, sex, fame, food and sleep are the five roots of hell. When death comes, it is more than 'money cannot buy the pardon of the king of hell, and there is no way to ask the jailer for mercy. The worst of all is: 'All things cannot be taken away, but only karma is with us. But who are you working for when you work so hard to save and seek wealth? If you can think clearly, see beyond the obvious, and let go, you will be able to live in peace and contentment with poverty, and give kindly to the poor, giving money with money, giving strength with strength, giving knowledge with knowledge, or giving fearlessness with the act of giving, stopping the desire for greed; and using the merit of giving to counteract the evil karma of being greedy, filling your heart with compassion and joy, restoring your mental health.

(2) Cure anger with patience and humiliation

Anger, also known as rage and hatred, has hatred as its nature, and restlessness and evil actions as its karma; it can make the body and mind hot and restless, and is therefore also known as anger. It is the most vicious of the three poisons of the human mind. The Vaisnava Sutra says: 'Anger will cause the body to become irritated and give rise to all kinds of evil karma.' The Sutra of the Relics says: 'Anger is worse than a fierce fire; always protect yourself from it and do not let it in. The result of anger is that friends turn against each other, relatives hate each other, and even the love between father and son and husband and wife is lost. This is why the Avatamsaka Sutra says: 'One thought of anger opens the door to a million obstacles.' It also says: 'One thought of anger leads to infinite suffering. It is clear that anger is an infinite evil and must be cured.

However, when one endures adversity, it is like a knife to the heart, and the suffering is unbearable unless one is well trained. Therefore, in order to cure anger, one still needs to be able to look at the world and let go of it, then one can endure humiliation and cure anger. The Six Paramitas Sutra teaches: 'Understand that the mind of anger is the cause of all sufferings, and know that the practice of peace and patience is the root of all actions. If one is slandered, one should see that one's body is like a mirror image. If one is slandered, one should see that one's body is like emptiness and should not be rewarded. If one is praised, one should see that one's nature is free from selfishness and not exalted. If you are in love with pleasure, look at the true nature, which is constant and unchanging and has no bitterness or happiness.' In this way, it is clear that the Buddhist teaching of patience is not only a wonderful remedy for anger, but also a pivot for controlling one's emotions. In the past, Han Xin had to endure the humiliation of the crotch and finally worshipped his teacher, and Zhang Liang had to endure the humiliation of the old man under the wolf, and finally restored his country to its shame. This is why the Buddha's legacy sutra says: 'Forbearance is a virtue that is beyond the reach of those who hold precepts and practice austerities. The great monk Hanshan also said: 'Hanshan said this, no one believes this, sweetness is tasted by man, yellow lotus is bitter and hard to swallow, joy arises from obedient feelings, but many angers from adverse ones, but look at the wooden puppet, and make a predicament.' The Buddha teaches one to look at adversity as illusionary and unreal, and to endure adversity as well as adversity, not to rejoice in things, not to grieve for oneself, but then: 'How can those who praise me rejoice and those who destroy me grieve? It is up to me to be cautious, but it is up to others to destroy me. Naturally, the social disputes between right and wrong and between honour and blame cease, and the calamities of anger and hatred are abolished.

The monk in the form of Maitreya Bodhisattva said: 'The world is full of right and wrong, but what can I do if I think about it? If you have a friend who knows you, you must follow your own rules. If you meet your soulmate, you must be careful, even if you meet your enemy, you will be able to attain the Six Paras. The great monk Hanshan, in the guise of Manjushri, asked Gautama, in the guise of Pusheen, 'What should I do if someone in the world defiles me, deceives me, humiliates me, laughs at me, belittles me, despises me, hates me, or deceives me?' Gautama replied: 'Then you can only endure him, let him be, avoid him, be patient with him, respect him, ignore him, and in a few years' time, you will see him. Can you do it, gentlemen? If only you could think like the Bodhisattva Maitreya: 'How can we not be filled with joy when we see each other as destined people? The world is full of difficult things, so why not be tolerant? 'With a big belly, we can forgive many things in the world, and with a heart full of joy, we can laugh away the sorrows of the past and the present. 'Be tolerant of the things that are difficult to endure in this world, and laugh at those who are ridiculous. Then you can cure the serious illness of inner anger and hatred, avoid the suffering of depravity, and promote mental health and spiritual normalcy.

(iii) Confronting foolishness with wisdom

Idiocy, also known as foolishness, is also known as ignorance. Vaisnava says: 'In all things, confusion and darkness are the nature of what can obstruct the absence of dumbness, and all miscellaneous stains are based on karma.' Man, because of his inner confusion and ignorance, does not know the truth of things, and is therefore called ignorant, also known as ignorance. Through this ignorance, people mistake falsehood for truth, and with the pursuit of greed and the impulse of anger, they unconsciously commit all kinds of bad deeds, such as killing, stealing, prostitution and delusion, forming the seeds of bad karma, and thus incurring the suffering consequences of infinite births and deaths. There is a parable in the scriptures about a young couple who were very rich and loved each other very much, and who drank wine all day long. One day, in the absence of the maid, the husband ordered his wife to fetch the wine. When she gently removed the lid of the vat and was about to fetch the wine, she was startled and then, in a fit of jealousy, ran to her husband and cursed him, 'How dare you hide a young and beautiful woman from me? When the husband was confronted by his wife, who was usually gentle and considerate, but now she was fierce and spirited, he had no choice but to speak kindly to her and inquire about the reason. When the rich young man opened the lid of the wine jar and looked at it, he was furious and ran back to his room, grabbed his wife by the hair and shouted at her: 'You shameless bitch, you dare to collect young men in your home behind my back and spit blood at them ......'. The two loving couples quarrelled every day, accusing each other, and were at odds with each other. One day a Brahmin, who was usually fed by them, came in and saw the couple cursing each other, asked the reason and went to see what was going on. Finally, a bhikkhu came and found out the cause of the couple's quarrel. He went to the wine jar and saw that another bhikkhu's shadow had appeared inside, 'Amitabha', which turned out to be a false appearance, and told the couple to follow him into the kitchen, where he would do justice and solve the problem. When they came to the jar, the bhikkhu said, 'Foolish people in the world do not know that all things are illusory, but take them for real, and they cause no end of trouble. At that moment, the young couple realized that they had been fooled by their own shadows and had misunderstood them as real, which had led to their disputes and troubles.

This story is a metaphor for beings who, because they are blinded by ignorance and worry, do not know their true selves, and who, believing the false self of their true shadow to be real, become greedy and angry, and create evil karma such as killing, stealing, prostitution and delusion, which leads to consequences and a cycle of cause and effect, leading to endless births and deaths and infinite suffering. ' The worries of living beings are then endless. The Buddha's wisdom not only understands the emptiness of the origination of all dharmas, but also does not cling to the emptiness of these dharmas, which are not born or extinguished, so that one can completely abolish ignorance and cut off the offspring of worries. And when one has attained the state of 'Worry is bodhi, and birth and death is nirvana', one is not only mentally healthy, but also mentally normal, and all behaviour is irrational.

Therefore, if we want to be healthy, we should first of all know that all human beings are sick in body and mind, and we should not refrain from seeking treatment. We should know that the diseases of the human body come from the bad karma of eating meat and killing people, and that they are either self-inflicted or self-inflicted. If you can practice vegetarianism, stop killing and releasing animals, avoid the spread of disease and stop the bad karma, you will be able to achieve good health and live a long life.

As for mental illnesses, they are caused by worries such as greed, anger and infatuation, and cannot be treated by ordinary doctors or worldly medicines. One must ask the Buddha, the supreme king of healers, for the holy water of his compassion to cleanse one's heart of the accumulation of toxins from greed, anger and infatuation, and use the holy medicine of the Buddha's teachings to cure one's mental illnesses such as greed, anger and infatuation, and at the same time use the Buddha's wisdom of Prajna to nourish and nourish the Dharma body. mental normalcy and rational behaviour. Otherwise, no matter how much one wishes, how much one prays, how much one desires good health, it is all just words to quench one's thirst, deceitful talk and self-deception. Only when the three poisons of greed and anger are removed can one be truly healthy, and only when the Dharma is used to nourish one's Dharma body and wisdom can one completely restore one's humanity to normal, and if this is the case, one will not only live a hundred years, but one will also be able to prove that one is the same as the Buddha and live an unlimited life. Finally, with all sincerity, I wish you all good health and immense life!

要促进人的心理健康，令人精神回复正常，唯一方法，就是消除烦恼。何谓烦恼？烦恼原无实体，但能使人懊恼烦闷，身心不安。大智度论云：‘烦恼者，能令心烦，能作恼故，名为烦恼。’可知烦恼，是人心中的大贼，是破坏人心理健康的毒素，是令人丧失理智的麻醉剂，人在烦恼扰乱下，在烦恼冲击中，斗争益剧，痛苦日深，人间是非，社会罪恶，亦层出不穷。

佛经将人心的烦恼，分为根本烦恼及随烦恼两大类。根本烦恼是贪、嗔、痴、慢、疑、恶见等六种。随烦恼又分大随，中随，小随。小随谓：‘忿、恨、覆、恼、嫉、悭、诳、谄、害、娇等十种；中随烦恼，指无惭及无愧二种；大随烦恼，是掉举，惛沉，不信，懈怠，放逸，失念，散乱，不正知等八种。这不过是略举其要而言，实则人之烦恼无量，佛经言：烦恼有八万四千之多（见俱舍论）。佛为对治众生八万四千烦恼，所以说八万四千法门。但简括而言：不外是贪、嗔、痴等三种，又名三毒。此三毒人皆有之，所以人皆有心病，人皆心理不健康，精神不正常。如果要促进人的心理健康，恢复人的精神正常，最好的方法，就是实行佛教六波罗蜜中的布施波罗蜜，忍辱波罗蜜，及般若波罗蜜，来对冶贪嗔痴三毒的毛病。

（一）以布施对治贪心

贪是三毒之一，又名贪爱、贪欲，人之贪欲对己谓之悭，对人谓之贪，合名悭贪，对境染著为性，生苦为业。成唯识论云：‘于有有具染著为性。’何谓有，有具？有指我执，一切众生，皆执四大假合幻有的生命为实我。有具指法执，即人生活所需要的一切物质享受。因为人不知四大组合的我，是假非真，每因贪爱自己的生命，便联想到自己的地位、名誉、财富、家族，甚至为自己生命的延续及发展，为了自己与家族的享乐与荣耀，贪多慕得，得陇望蜀，不讲真理，不顾正义，不念友情，唯达目的，不择手段。可惜人生不如意事，十常八九，结果，由贪不得而转为嗔恨，其他忿怒、仇视、结怨，种种不正常心理，皆随之而来；人世间的忧悲苦恼，亦随之而生。可知贪，实是人间的罪魁祸首，为患无穷，我们欲想保持心理健康，首先就要对治贪心。

佛教人以布施来对治悭贪，布施有财施、法施、无畏施，昨天已经详述，现在，仅说明布施之所以对治悭贪的理由。人之所以悭自己的东西，贪他人的财物，主要原因，是看不破，放不下，不知：‘施财犹如井中水，一边吊打一边盛，三日五日不打水，何曾淹到井槛边。’每以有限的生命，追求无限的欲望，在：‘人无百岁命，常怀千岁忧’的心态下，广积财富，贪之无厌；殊不知人命无常呼吸间，一息不来，便是一生，无论生前在人生舞台上，如何显赫，如何出色，一旦剧终人散，结果落得一场欢喜一场空，所谓：‘顷刻一声锣鼓歇，不知何处是家乡。’然则何必斤斤计较，分毫必争呢？

当知‘黄金不是千年业’，‘千年田换八百主’，何况世间财物，实为水、火、盗贼、国王、不孝子等五家所有，随时皆可取，可夺，可偷，甚至水火无情，往往亿万财富，毁于一旦。更何况，财、色、名、食、睡，实是地狱五条根，当死神降临，何止‘有钱难买阎君赦，无计能求狱卒饶。’最惨的是：‘万般带不去，唯有业随身。’然则，勤苦积蓄，贪求财富，究竟为谁辛苦为谁忙？如是想得开，看得破，放得下，自能安贫乐道，乐善好施，有钱施钱，有力施力，或施知识，或施无畏，以布施的行为，停止贪求的欲念；亦以布施的功德，来抵消悭贪恶业，使内心充满慈悲喜舍，恢复精神正常，获得心理健康。

（二）以忍辱对治嗔心

嗔，又名嗔恚，又名嗔恨，以憎恶为性，不安与恶行所依为业；能令人身心热恼不安，故又名嗔火，是人心三毒中最恶毒的心理毛病。唯识论言：‘嗔必令身热恼，起诸恶业。’遗教经云：‘嗔心甚于猛火，常当防护，无令得入，劫功德贼，无过嗔恚。’世人往往因贪而不得必嗔，嗔恨的结果，每令朋友反目，亲属仇视，甚至父子之情，夫妻之爱亦因之丧失，大则发动干戈，导至世界大战，小则破坏杜会秩序，制造人间纠纷，给人类带来无边的灾难与祸患。所以华严经说：‘一念嗔心起，百万障门开。’又言：‘一念起嗔，殃堕无间。’可知嗔心之为患无穷，非对治不可。

佛教人以忍辱法门，对治嗔心，然忍字心上一把刀，当人忍受逆境时，尤如一刀剌心，其苦难当，非有相当修养，实在无法忍受。所以要对治嗔心，仍需要对人情世故，看得淡，放得下，然后可以忍辱，可以对治嗔恨心。六波罗蜜经中教人：‘了嗔恚心，诸苦所因，知行安忍，万行根本。若人恶骂，当观此声，犹如谷响；若被打时，当知此身，犹如镜像：若遭毁谤，当观此身，犹如虚空，不应加报；若遇赞誉，当观自身性，无我慢不高举；若得称赞叹，当观心性，本来空寂，不生欣慰；若被讥嫌，当观本心，性离怖畏，不生忧感；若遇苦时，当观法性，本无逼忍，不见苦相：若爱乐时，当观实性，常住不变，无苦乐相。’读此，可知佛教的忍辱法门，何独是对治人嗔心的妙药，亦是控制人情绪喜怒哀乐的枢扭。学佛的人要忍，普通的人也要忍，昔日韩信忍受胯下之辱，终于拜师，张良忍受杞下老人之辱，终于复国雪耻。所以佛遗教经说：‘忍辱之为德，持戒苦行，所不能及，能行忍者，乃可名为有力大人；若其不能欢喜忍受恶骂之毒，如饮甘露者，不名入道智慧人也。’寒山大士亦说：‘寒山出此言，此言无人信，甜蜜是人尝，黄莲苦难吞，顺情生喜悦，逆意多嗔怒，但看木傀偶，弄得一场困。’佛教人观顺逆之境，如幻不实，逆境固然要忍，顺境亦应该忍，不为物喜，不为己悲，然则：‘其赞我者奚以喜，其毁我者奚以悲？’敬慎在我，毁誉由人，何足计较？自然停止社会是非毁誉的纠纷，取消嗔恨斗争的劫难。

弥勒菩萨化身的布袋和尚说：‘是非憎爱世偏多，仔细思量奈我何？宽却肚皮常忍辱，放开笑口暗消磨是。若逢知己须依分，纵遇冤家也共和；若能了此心头事，自然证得六波罗。’文殊菩萨化身的寒山大士，问普贤菩萨化身的拾得：‘世间有人秽我，欺我，辱我，笑我，轻我，贱我，恶我，骗我，我应该怎么办呢？’拾得回答：‘那只有忍他，由他，避他，耐他，敬他，不要理他，再过几年，你且看他。’各位，你们能够做得到吗？只要你们能够像学弥勒菩萨一样想：‘眼前都是有缘人，相见相亲，怎不满腔欢喜？世上尽多难耐事，自作自受，何妨大肚包容。’‘大肚包容，了却人间多少事，满腔欢喜，笑开天下古今愁。’‘大肚包容，忍世间难忍之事，笑口常开，笑天下可笑之人。’就可以对治内心嗔恨重病，免却堕落之苦，促进心理健康，精神正常。

（三）以智慧对洽愚痴

痴，又名愚痴，又名无明。唯识论云：‘于诸事理，迷闇为性，能障无痴，一切杂染所依为业。’人由于内心迷惑无知，不明事理真相，因名无明，又名无知。人因无知，认假作真，加上贪心的追求，嗔心的冲动，使自己在不自觉的愚痴无知心态中，作出杀盗淫妄等种种恶劣行为，形成恶业的种子，以致招来无量生死的苦果，所以愚痴，实是生死根本。讲到认假作真，佛经中有一寓言故事，谓从前有一对年青夫妇，非常富有，非常恩爱，整天饮酒作乐，家中所储备之酒，皆以大缸盛载。有一天、佣人不在，丈夫命妻子去取酒，当她轻轻揭开缸盖，正想取酒时，吓得一跳，继之醋性大发，跑到丈夫前大骂：‘好大胆的家伙，竟然敢瞒著我，收藏著一个年轻貌美的贱女人，今被我撞见，如何交待？’丈夫面对著平常温柔体贴，而今凶恶泼辣的妻子，唯有好言相劝，查问根由，妻子说：‘你还想赖，不信自己去打开酒缸盖看看。’当年青富翁打开酒缸盖采首一望，不觉勃然大怒，跑回房中，揪住妻子的头发，大声喝骂：‘你这不知羞耻的贱人，竟然背著我收藏年青汉子在家中，还敢含血喷人……’自此一对恩爱夫妻，每天都在争吵，互相指责对方，势同水火，互不相让。有一天，平常受其供养的婆罗门教徒进来，看见夫妻正在互相责骂，问知因由，走去看个究竟，这时红中出现一个婆罗门教徒，此人以为富翁，另结新交，供养别人，悻悻然离开。最后，来了一位比丘，查知他们夫妇争吵的原因，走到酒缸一看，里面又出现一个比丘的影子，‘阿弥陀佛’，原来是假相作怪，于是叫夫妻俩随他走入厨房，由他主持公道，解决问题。当大家来到缸边，比丘说：‘世上愚痴的人，不知一切幻有，认假作真，平地起风波，烦恼无尽；由于你俩，误将缸中影子作为真实，以致互相误会，互相指责，现在一切争吵皆可以平息了。’说完，取石击缸，滴酒不存，一切幻影，亦随之消失，这时年青的夫妇，始知被自己的影子作弄，认假作真，致起争端，徒生烦恼。

这故事是譬喻众生，因无明烦恼障蔽，不知真心，妄执真心影子的假我，以为真实，遂起贪嗔之心，造杀盗淫妄等恶业，由业感果，因果循环，生死不已，苦恼无量，所谓：‘无明为父，贪爱为母，六根男、六识女为媒嫁，生出无量烦恼子孙。’众生的烦恼，也就无穷无尽。佛的般若智慧，不特理解诸法缘起性空，连此不生不灭的诸法空性，亦不执著，令人彻底取消无明，断绝烦恼子孙，最后明白：‘无明实性即佛性，幻化空身即法身。’而证同于佛，达到‘烦恼即菩提，生死即涅槃’的境界，何止心理健康，而且回复精神正常，一切行为，无不合理。

所以，我们欲想健康，首先应该知道，人的身心皆有病，切莫讳疾忌医。当知人体之病，从肉食及杀生的恶业而来，不是祸从口入，便是自作自受。若能实行素食，戒杀放生，避免病菌传染，停止恶业，就可以获得健康，而且长寿。

至于人的心理疾病，因贪嗔痴等烦恼而生，非一般医生或世间药物可能治疗，必须请求无上大医王的佛陀，求佛的慈悲圣水，来洗刷内心贪嗔痴等烦恼毒素的积垢，以佛法的圣药，来根治人的贪嗔痴等心理疾病，同时还要以佛的般若智慧，来长养滋补法身，然后可以促进人的心理健康，回复人的精神正常，使人的行为合理。否则，无论如何恭祝，如何祈祷，如何渴望身体健康，都是话梅止渴，诳言妄语，自欺欺人。因为，唯有除去贪嗔痴三毒的心理，才是真正的健康，也唯有以佛法来补养法身慧命，才能彻底恢复人性的正常，果然如此，何止长命百岁，简直证同于佛，寿命无量。最后，本人以万分的诚意，恭祝各位身心健康，共得无量寿！

What are the acts of abstaining from killing and releasing

 戒杀与放生的行为包括哪些

 1. Do not kill a living being with your own hands.

　　2. Do not abet others to kill.

　　3. Do not help others to kill.

　　4. Abstain from eating meat.

　　5. Do not engage in trades related to killing.

　　6、Whenever there is worship, regardless of what is being worshipped, use vegetarian dishes, flowers and fruit, not animal gifts.

　　7. If you see someone killing a human being, you should discourage them or buy the animal to be slaughtered with money and release it. If this does not work, or if the person does not sell the animal, then you should have compassion for the slaughtered animal, and even better if you can recite the Buddha's name or mantra for it.

　　8. Do not abuse the animal.

　　9、Other actions that are contrary to killing.

　　10. Abstain from killing and releasing animals yourself, and advise others to do the same. 

   1、不亲手杀生。

　　2、不教唆别人杀生。

　　3、不帮助别人杀生。

　　4、戒除肉食。

　　5、不从事与杀生有关的行业。

　　6、凡有祭拜，不管拜的是什么，一律用素菜、鲜花、水果，不用牲礼。

　　7、见人杀生，应加劝阻，或用钱将临宰之动物买而放之。若劝阻无效，或他不卖，则应对被杀之动物起同情心，若能为它念佛号或往生咒更好。

　　8、不虐待动物。

　　9、其他与杀生行为相反之行为。

　　10、自己戒杀放生，也劝别人戒杀放生。 

(This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

Selected Articles in Previous Periods

Click the article title to view

往期精选文章

点击文章标题查看

1The wisdom of traditional Chinese culture changes the destiny: filial piety to parents+five in one+self-improvement

1 国学智慧改命运：孝敬父母+五合一+自强不息

2Zhuge Changqing's Three Golden Keys to Changing Destiny

2诸葛长青改命运三把金钥匙诸葛长青施食仪轨 （十五步简洁版）

3Zhuge Changqing's Greeting Ritual (15 Steps Concise Version)

3 诸葛长青施食仪轨 （十五步简洁版）

4How to repent: the ritual of repentance and the method of repentance (full version)

4   如何忏悔：忏悔仪轨忏悔方法（完整版）

5How to read the Dizang Sutra: Methods for reciting Dizang Sutra (complete version)

5 如何念地藏经：念地藏经仪轨方法（完整版）

6How to release? The ritual of releasing life

6怎样放生？放生仪轨

7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny

7诸葛长青忏悔文化：改变命运忏悔方法案例

8Free Life Culture: Free Life Culture in Ancient China

8放生文化：中国古代的放生文化

9Shocking photo of feeding: Buddha, Bodhisattva and Dharma Protector come to the scene

9施食震撼照片：佛菩萨护法神亲临现场

10Feeding Rite Return: the return is changed to simple return

10施食仪轨回向：回向修改为简洁回向