Guiguzi: the originator of Chinese conspiracy and strategy

Chinese culture is profound, profound and admirable.

---- Zhuge Changqing

  Ghost Gu Zi, also known as Wang Zen and Wang Daoist, is a legendary figure of great mystery in history, a native of the Spring and Autumn period. He used to go into the Yunmeng Mountains to collect medicine for monasticism.

  He called himself Mr. Ghost Valley because he lived in the Ghost Valley of Qingxi.

   He was a famous thinker, strategist, soldier and educator during the Spring and Autumn and Warring States period. His disciples included Sun Bin and Pang Juan, and Su Qin, Zhang Yi and Mao Sui, among others.

  According to Zhuge Changqing's research, the learning of Guiguzi consisted of two sets. One set was formed into writing, which is what you see as "Ghost Valley Zi", "The Seven Arts of Yin Fu of this Classic", "The Art of Business", etc.; he also had a set of secret oral transmission of Qi Men Dun Jia, Zhou Yi Ba Gua, mysterious spells, face reading, etc. He taught them at random, depending on the characteristics of his disciples. Guigu Zi and his disciples made legends that have influenced Chinese history for thousands of years. 

  According to Du Guangting's Records of the Quest for Difference in the Ming Dynasty, Guigu Zi was born during the Xuan Yuan period and lived through the Xia, Shang and Zhou Dynasties. According to its meaning, Guigu Zi lived in the era of the Yellow Emperor more than 2,000 years ago, until the end of the Zhou Dynasty, with a life expectancy of more than a thousand years. This adds a further layer of mystery to the story of Guiguzi.

  Not much is recorded in the history books, but well-known figures such as Sun Bin, Pang Juan, Su Qin, Zhang Yi and Mao Sui were all disciples of Guigu Zi.

  Therefore, Guigu Zi was probably active between 400 BC and 270 BC. From 400 BC when Guigu Zi was born until 290 BC when Mao Sui became his teacher, his life expectancy was around 110 - 130 years.

  Sun Bin and Pang Juan were majored in military arts and were also skilled in martial arts and Qi Men and Bagua. Zhang Yi and Su Qin majored in the arts of vertical and horizontal (lobbying and diplomacy). They were probably active in the time of Duke Xiao of Qin and King Huiwen of Qin.

  The main writings of Guigu Zi are "Guigu Zi" and "The Seven Arts of Yin and Fu of the Benjing".

  While the book focuses on power and strategy and on the techniques of speech and debate, the Seven Arts of Yin and Fu of the Benjing focuses on the ways of nourishing the mind and cultivating the body. The first three chapters of the Seven Arts of Yin and Fu explain how to enrich the will and nourish the spirit. The last four discuss how to apply the inner spirit to the outer world, and how to deal with the outer world with the inner mind and spirit. The first four discuss how to apply the inner spirit to the outer world and how to deal with the outer world. It is also said that Sun Bin and Pang Juan were also his disciples (see Sun Pang Yan Yi).

  The school of Zongheng advocated power and strategy and the skills of speech and debate, and its guiding ideology was very different from the benevolence and morality promoted by Confucianism. For this reason, scholars have rarely praised the book of Guigu Zi, but have often ridiculed it. The truth is that the benefits of diplomatic tactics have a great deal to do with the rise and fall of a nation's security, while the success or failure of business negotiations and competition has a great deal to do with economic success or failure. Even in everyday life, the skill of speech is related to how well one conducts oneself in the world.

  In the past, Su Qin was able to use his three-inch tongue to unite the six kingdoms, and was given the seal of the minister of the six kingdoms to lead them in the fight against Qin. Zhang Yi, with his tact and lobbying skills, was able to break up the Six Kingdoms and bring about the unification of the six kingdoms, which was a great achievement for Qin. As the saying goes, "Wisdom is used where no one can know, and ability is used where no one can." This is the essence of the Art of War.

  Sun Tzu's Art of War focuses on overall strategy, while Guigu Zi specialises in specific techniques, and the two can be said to complement each other.

  Guiguzi is the progenitor of the art of connoisseurship.

  As a summary of the lobbying experience of the Zong Gu Zi, its value is self-explanatory, as the Sui Shu says: "The Zong Heng, so clear in his arguments, good at rhetoric, in order to communicate the will of the top and bottom also" "sycophants for it, then the rhetoric, then sharp mouth, and tilt the danger change fraud, to the extent of thieves to harm the faithful, overturning the state chaos. " Although there has been prejudice and discrimination against the science of vertical and horizontal studies throughout the ages, we should not deny the value of something just because it can be used for bad purposes.

   "A tongue of three inches is stronger than a million soldiers; the arguments of one man are more important than the treasure of nine tripods".

  The wisdom + eloquence of Guiguzi was the key to his success.

  The wisdom of Guiguzi's taozi is all about the art of splitting, reacting, internal locking, resisting and flying pincers. There are thirteen chapters in total.

  The first essay is to the effect that when debating with others, one must be skillful. You can try to test your opponent's strength by first restraining his momentum and enticing him to retort. Sometimes you can also make a statement to get your opponent to let down his guard and pour out his heart, and sometimes you can listen to what he has to say to check his sincerity. To refute someone you have to hold on to the evidence, and to keep people from catching the evidence, you have to drip it. Sometimes you have to be open to your opponent, sometimes you have to block them, and if you can use them flexibly, you will be able to talk about them in a variety of ways. Only in this way can one speak of people, of families, of nations, and of the world.

  The second essay is to the effect that when debating with others, one should use the technique of repeated probing. If you try the past, you will know the past; if you try the present, you will know the present. If you try again and again, there is nothing that you cannot find out. Sometimes you can use rhetoric to test your opponent; to silence before you can hear a voice, to close before you can open, to descend before you can rise, to give before you can take.

  The third essay is to the effect that one must master the trick of advancing and retreating. The trick is to grasp the monarch's inclination, and if you do, you can do as you please and go alone. If you can follow the mood of the monarch and guide him or make suggestions, you will be able to improvise and convince him.

  The fourth essay says to the effect that everything is not ironclad and that there are cracks. It is important to be able to exploit the cracks of others in a debate and, at the same time, to prevent cracks on your own side. A crack as big as an autumn hair can grow to be as big as Tarzan. So when the crack is small, mend it, when it is bigger, cut the crack, and when it is too big to manage, simply break it and the crack will be destroyed.

  The fifth essay says, "To argue with someone eloquently, you must try to hook the other person's intentions. Use the method of flight to get the truth out of the opponent, and then use the pincers to hold him in place so that he cannot retract, but is led by the hand. In this way, you can go vertical or horizontal, south or north, east or west, and vice versa.

   The sixth essay says, "In order to persuade others, you must first know yourself and your opponent. If you are not as good as others, you will not be able to overcome them.

  The seventh Psalm says, "To persuade the rulers of the world, one must be able to gauge the true feelings of the lords. When a man is extremely excited, he cannot conceal his true feelings, nor can he conceal his true feelings when he is extremely fearful. It is at this point that one can effectively persuade and convince people.

  The eighth Psalm says: "A person who is good at persuasion is like a fisherman who does not move his head, so that the fish will automatically take the bait, and the purpose of "persuasion" is to stimulate the other person so that he will fall for your bait. The purpose of "mo" is to stimulate the other person, so that he or she will fall for your hook.

  The ninth Psalm says, "To persuade a lord to enter his kingdom, you must measure the power of the world, and compare the terrain, strategies, wealth, guests, timing, security and danger of each vassal state before you can persuade him.

  The tenth Psalm is to the effect that in order to do great things, one must have a guide, like a compass, and that the guide for lobbying is strategy, which must be planned before one can lobby according to the planned purpose.

  The eleventh Psalm says: "To lobby, you must first resolve your doubts, and a good way to resolve doubts is to make the other party tell the truth.

  The twelfth Psalm is to the effect that the ear should be good at hearing, and the eye good at seeing; if you hear with the ear of the world, you will hear everything; if you see with the eye of the world, you will understand everything; if you think with the heart of the world, you will know nothing.

  The thirteenth Psalm is to the effect that lobbying depends on clever rhetoric, and that one must use whatever methods and rhetoric to say what one wants to say to whom one wants to say what one wants to say. Do not simply speak straightforwardly, but study the person to whom you are speaking, and be skillful in your speech.

After reading these thirteen books, Guigu Zi couldn't help but applaud. He had never been able to take the initiative in a debate with a real person, but it turned out that he had such a golden book, so how could he compete with him if he didn't know? I couldn't help but think of the time I spent living and studying with my master, a wave of warmth, a burst of heartache, and from time to time, a few moments of loneliness. So I rested my fire and went to sleep under the covers. During the night, he inevitably dreamed of the Golden Book in his hands, lobbying the world.

  The next day he woke up and felt very sleepy, but he was still worried about the Golden Book and opened it again to ponder over it, but unexpectedly there was no word in it. He felt that the book was his master's greatest treasure, so he went into the inner cave and spread it on his couch. Then he went out of the cave and practised his kung fu and spells as his master had instructed him to do. The moonlight came in from the skylight and shone on the golden book. The ghost found that the golden book was originally yin in nature and did not show up until the moonlight and light showed its golden text.

Ghost Valley Zi came out of the inner cave, went to the stone table, palm on the candle light torch, and read up.

   The main contents of the Art of War include

  The first article says: "The first thing is to spread out the whole world, and it is the gateway to strategy, circularity and access. To rule the world and to unify the people, the military is not a good strategy. It is the best strategy to avoid war by embracing strength, to eliminate war by exchanging words, to yield to others without fighting, and to stop war by fighting.

  The second essay is to the effect that

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

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