The Wisdom of the Warrior State: Sun Bin and Sun Bin's Art of War

兵家国学智慧：孙膑和孙膑兵法

Sun Bin, a descendant of Sun Tzu, is a distinguished disciple of Guigu Zi and an outstanding representative of China's military.

----- Zhuge Changqing

  Many outstanding sages have emerged in Chinese history.

  Sun Bin is one of the outstanding representatives of the military.

  Sun Bin (? ---- 316 years ago), whose real name is Sun Bo Ling (available in Shandong Sun's genealogy), is a Chinese military man of the Warring States period, Han nationality, and a native of Yancheng, Shandong.

  I. Introduction to Sun Bin

  Zhuge Changqing: Sun Bin was gifted with wisdom, inherited Sun Tzu's wisdom and was carefully trained by Guigu Zi, eventually becoming an outstanding master of military science.

  He was born during the Warring States period in the state of Qi, between the town of Ajan (present-day Acheng, Yanggu County, Shandong Province, and the northern part of Yancheng County). He is said to be a descendant of the famous military theorist Sun Wu, who wrote The Art of War and commanded famous battles such as the Battle of Maling. His former residence has been restored.

  Sun Bin is a descendant of Sun Wu, who studied the art of war with Pang Juan as a fellow student under Ghost Valley Zi.

  After Pang Juan was the general of King Hui of Wei, he was jealous of Sun Bin for fear that he would take his place and tricked Sun Bin into using a treacherous plan. Afterwards, he was secretly rescued by an envoy from Qi and was treated well by Tian Ji. Later, he was introduced to King Wei of Qi as his military advisor through Tian Ji's horse race. At the Battle of Maling, he was in the covered wagon and killed Pang Juan to defeat the Wei army. He wrote "Sun Bin's Art of War", which has been partially lost.

   Through studying the materials and meditating and understanding, Zhuge Changqing found that Sun Bin was actually a sage at heart. He had the same dream as Sun Tzu to benefit the world, that is, "war is not something else, but a tool for the previous king to spread the Tao, i.e. politics". After defeating Wei's army, Sun Bin saw the social strife, the people's suffering and the vassal states struggling to kill each other, so he decided to live in seclusion. So, after receiving a letter from his teacher, Guigu Zi, "to retreat", he immediately withdrew from Qi and lived in seclusion in the Shilu Mountain in Shandong (45 miles south of Tai'an County, Shandong) to concentrate on writing Sun Bin's Art of War.

  Zhuge Changqing: After researching, it was found that Guigu Zi regretted the mutual fighting between Sun Bin and Pang Juan and later educated Su Qin and Zhang Yi that the world of dueling must be closely united and avoid fighting with the same family. This is what Zhang Yi later said: "Su Qin will never destroy the Six Kingdoms as long as he is alive", and what Su Qin said: "Zhang Yi will never attack Qin as long as he is in Qin". The two of them united and helped each other, that is, they realized the value of their own career and also contributed to the peace of the world.

  Sun Bin's Art of War

  Zhuge Changqing: Sun Bin's Art of War aims for peace, to stop war and for the people. He clearly said that war is not something else, but a tool for the previous king to spread the "Way", that is, politics.

  Sun Bin's Art of War is a famous book on warfare in ancient China and another masterpiece of the Sun Tzu School after Sun Tzu's Art of War. It is said that Sun Bin was a descendant of Sun Wu and was born between A and Jan in the State of Qi during the Warring States period (in the area of Yanggu and Jancheng in Shandong today).

  The remnants of Sun Bin's Art of War were excavated from the Han tomb at Yinquashan in Linyi, Shandong Province in 1972 and are now hidden in the Bamboo Scroll Museum at Jinquashan Han Tomb in Linyi, where the book has more than 11,000 words.

  Throughout the sixteen pieces of Sun Bin's Art of War, on the basis of inheriting the military thoughts of Sun and Wu, there is a new development.

　　1. Firstly, Sun Bin expounded the war concept that war is a tool of political struggle in The King of Wei's Question.

　　He clearly said that war is not something else, but a tool for the previous king to spread the "Way", i.e. politics. It is not that the previous king did not want to create a peaceful living environment for the community by "charging benevolence and righteousness, regulating rituals and music, and draping clothes to prohibit contention", but it was not possible to do so with empty rhetoric. However, war as a tool of political struggle is not always possible.

  While victory can "save a fallen state and succeed an extinct world", defeat can "reduce the land and endanger the country". Therefore, war should be treated with caution and care. A country that prefers war is sure to perish, and those who are greedy for victory are sure to be humiliated. Sun Bin's view of war is obviously more profound than the idea of "stopping war with war" as stated in the Sima Law.

　　War is a means to spread the "Way", and war must be conducted in accordance with "righteousness", "If there is no righteousness in war, no one in the world will be able to be solid and strong". The economy is the foundation of warfare, and as long as there is sufficient material preparation, a small city can still be consolidated and defended. This clearly reveals the dependence of war on the economy, and theoretically develops Sun Wu's thesis of "use food for the enemy, use it for the country".

　　2. Secondly, it developed Sun Wu's military theory of "the power of the situation", and clearly put forward the principle of "the power of the situation and its advantages". The Lü's Spring and Autumn Period - Bu Er Chapter says: "Sun Bin valued potential", which specifies the characteristics of Sun Bin's Art of War.

  The situation is the war situation, the layout of the military power of the enemy and us (including troops, weapons and equipment, military supplies, etc.). Sun Wu put forward the idea of "Renshu", i.e. the mastery of the war situation, as early as in the 13th chapter. Sun Bin, on the other hand, proposed various principles for creating and securing favourable battle postures on the basis of "Renshu".

  He said in "King Wei's Question": "The situation is the reason why the soldiers must fight", and the soldiers should fight under the condition of creating advantages.

  For example, King Wei of Qi asked: The enemy and our armies are of equal strength, the generals of the two armies are looking at each other, and both formations are very strong, no one dares to move first, what should we do?

  Sun Bin replied: First send a small number of troops, led by a lowly and brave general to test the attack, after the engagement, only defeat is allowed, no victory is allowed, set up the main force in a hidden position, when the enemy army is divided to chase my small force, our army will attack the main force of the enemy from the flank, then we can get a big victory.

  Zhuge Changqing: This strategy is like the strategy of the horse race with Tian Ji.

  When dealing with a war situation where "the enemy is many and we are few, the enemy is strong and we are weak", Sun Bin proposed to "let the might". In other words, we should avoid the enemy's front and conceal our followers so that our troops can move at any time. The main force will line up the warriors with long weapons in the front and those with short weapons in the back, and select crossbowmen to help in a crisis. Wait for the enemy's ability to attack to diminish before counterattacking. This is also a way of making the most of the conditions of both the enemy and us to create a situation in my favour in order to reverse the unfavourable situation of the enemy being outnumbered.

　　War is ever-changing, so it is important to seize favourable battle opportunities in time. Sun Bin's analogy of the crossbow as "momentum" is also to illustrate that war is about seizing the most favourable moment to fire the crossbow.

　　Sun Bin also pays attention to the use of various terrains to create a favourable situation. He said: "When fighting in a mountainous area, you have to let go of the valley entrance and draw the enemy out of the valley to engage. When fighting in an overgrown area, set up false flags to lure the enemy deeper and destroy them." If the terrain is easy (flat), there will be more of their chariots; if the terrain is dangerous (obstructed), there will be more of their horsemen; if the terrain is hilly and narrow, there will be more of their crossbows." In short, Sun Bin advocates grasping favourable battle opportunities and using all possible conditions to create a situation favourable to me and unfavourable to the enemy, in order to win the war.

　　3. Thirdly, Sun Bin pointed out the important role of people in warfare. He said: "Between heaven and earth, nothing is more valuable than people", which is an important expression of humanistic thinking. Humanistic thought in China originated in the Spring and Autumn Period and formed a powerful trend of thought during the Warring States period. In the authoritarian era when people were not treated as human beings, Sun Bin was undoubtedly progressive in being able to point out the important role of human beings in warfare. From the thesis of humanism, Sun Bin, like Mencius, also proposed that the three elements that determine victory or defeat in war are heavenly timing, geographical location and human harmony. He said, "If the three elements of timing, location and human harmony are not available, there will be disaster in victory." The so-called "harmony of men" means to win the hearts and minds of the people. He who has the crowd will win", "He who does not have the crowd will not win". Sun Bin's military thought of valuing people is obviously derived from the idea of "benevolence" inherited from Sima's Law, but it is beyond Sima's Law and is an important expression of humanistic thought in military theory in the Warring States period.

　　4. Fourthly, another important contribution of Sun Bin in military science is to enrich and develop the formation method since the Spring and Autumn Period. During the Spring and Autumn Period, as the battle was conducted in square formations with chariots and soldiers as the mainstay, most of the formations were based on the "three formations" and "five formations". During the Warring States period, the formation of military formations became more complicated due to the formation of multi-armed collaborative operations with infantry as the main force and vehicles and cavalry as the wings, and the emergence of large-scale field battles and siege battles. Sun Bin pointed out a dozen kinds of formations in the chapter of "Guan Yi", such as: Suo formation, used to enter and attack the enemy; Prisoner and Reverse formation, used to exhaust the enemy; Dangerous formation, strict troops to face the enemy; Cloud formation, using bows and crossbows to shoot against the enemy; Winned formation, besieging the enemy; Closed Sui formation, used to destroy the enemy's vanguard; Pi Fu formation, used to forcefully attack and rescue; Wrong line formation, to make the military prestige known; Open-air formation, attacking the enemy in the high tomb; Goose line formation, suitable for setting up on the winding and thorny road; Cone line formation, suitable for setting up on the winding and thorny road The Cone Line Formation is suitable for burning the enemy's provisions and chariots, etc. This has greatly enriched and developed the military formations since the Spring and Autumn Period.

　　Sun Bin also outlined a set of theories of using the eight formations in battle, "Use the three divisions of the formation, each formation has a front, each front has a rear, all waiting for orders to move. Each formation has a front, each front has a rear, all waiting for the order to move. The battle is guarded by one, the enemy is invaded by one, and closed by two. This means that with the eight formations, the army can be divided into three branches: "the main force, the vanguard and the followers". When fighting, only one third of the force is used to meet the enemy, while the other two thirds are used as a mobile force to prepare for the enemy. If the enemy is weak and disorganised, use the elite troops to crush it; if the enemy is strong and disciplined, use the old and weak soldiers to lure it, and then attack after its strength is dispersed. Sun Bin's explanation of the use of the eight formations is a classical one, which allows us to understand the mysteries of ancient military combat. This is a summary of his many years of practical experience in commanding troops in battle.

　　5. Fifthly, Sun Bin also put forward a number of valuable guiding principles in a series of strategies and tactics.

　　For example, he advocated the strategic principle of aggressive attack and said in "King Wei asks": "To attack without defending is the urgency of war", advocating striking at the enemy's undefended or weakly defended key points.

　　This statement is obviously inherited from Sun Wu's idea of "those who attack but must take are those who attack what they do not defend". However, Sun Bin did not simply absorb it, but elevated it from a general tactical principle to a strategic principle, making it an urgent task for the whole army.

　　Sun Bin also brought into play Sun Wu's military principle of "attacking what must be saved", combining this principle with "criticising the excesses and deficiencies", "showing the doubts" and "showing the lack of knowledge" to achieve victory in the Battle of Guiling.

　　Sun Bin also creatively developed Sun Wu's tactical principle of "I specialise while the enemy is divided" and using a small number of men against a large number of people. He proposed to avoid the enemy's front and lure and confuse them, so that they would spread out their forces and then "we would combine our pawns and attack them".

　　6. Sixthly, the principle of promoting the talents of generals. Sun Bin put forward the principle of selecting generals and commanders in the army construction is "those who know", that is, above know the way of heaven, below know the reason of the earth; in the country to win the hearts of the people, in foreign countries know the enemy's situation, on the battlefield know the eight formations of the scriptures; see victory dare to war, do not see victory dare to admonish. He also proposed a set of military education rules, namely the five teachings: the teaching of the state, the teaching of the line, the teaching of the army, the teaching of the battlefield, and the teaching of warfare. He also advocated the selection of brave warriors as pawns in the army and their use as the main force in the battlefield. He believed that with a well-trained army, the country would be able to "overcome and strengthen its soldiers, so that the world would be convinced". (Seeing King Wei)

　Sun Bin said: "A general cannot be unrighteous; if he is not righteous, he will not be strict; if he is not strict, he will not be powerful; if he is not powerful, his soldiers will not die. If you are not benevolent, your army will not be able to grasp (grasp), and if your army does not grasp (grasp), your army will not be able to achieve anything; therefore, benevolence is also the belly of the army. If there is no virtue, there will be no strength, and if there is no strength, the three armies will not be able to benefit; therefore, virtue is the hand of the army. If you do not believe, you will not be able to follow orders, and if you do not follow orders, your army will not be able to take any action, and if your army does not take any action, you will not have a name. The general cannot fail to win wisely, and if he does not win wisely [then ......], the wise is the body of the soldier. The general, not can not decide, not decide is] ...... then the army is no □, so decisive (decision) is, the tail of the army also.

  Zhuge Changqing: our country since ancient times in the military world of talent, majestic talent millions, great wisdom of the country.

  Reference for this article: Sun Bin Art of War, Baidu information

  孙膑，是孙子后代，是鬼谷子的杰出弟子，是我国军事家的杰出代表。

----- 诸葛长青

  中国历史上出现了许多杰出的圣贤。

  孙膑是兵家杰出代表之一。

  孙膑（？----前316年），其本名孙伯灵（山东孙氏族谱可查），是中国战国时期军事家，汉族，山东鄄城人。

  一、孙膑简介

  诸葛长青：孙膑天资聪慧，继承孙子智慧，又有鬼谷子精心培养，终成一代杰出的兵学大师。

  生于战国时期的齐国阿鄄之间（今山东省的阳谷县阿城镇，鄄城县北一带）。传为著名军事理论家孙武后人，著述有《孙膑兵法》，指挥著名战役有“马陵之战”等。其故居已经修缮一新。

  孙膑是孙武后代，曾与庞涓为同窗师从鬼谷子学习兵法。

  后庞涓为魏惠王将军，因嫉贤妒能，恐孙膑取代他的位置，骗孙膑到魏使用奸计，孙膑被处以髌刑。后被齐国使者偷偷救回齐国，被田忌善而客待。后通过田忌赛马被引荐与齐威王任为军师。马陵之战，身居辎车，计杀庞涓，打败魏军。著作有《孙膑兵法》，部分失传。

   通过研究资料和静坐禅悟，诸葛长青发现孙膑实际上是一位圣贤之心的人。他出山平天下，也和孙子一样有着造福天下人的梦想，就是“战争不是什么别的，而是先王传布"道"，即政治的工具”。大败魏军后，孙膑看到社会纷争、百姓涂炭，诸侯国挣来杀去，决心隐居。于是，在接到老师鬼谷子老师的“要急流勇退”的信函后，立刻退出齐国，隐居山东石闾山中（在山东泰安县南四十五里），潜心撰写《孙膑兵法》。

  诸葛长青：经研究发现，鬼谷子对这孙膑、庞涓的相互争杀十分后悔，后来教育苏秦、张仪，决战世界必须紧密团结，避免同门争斗。这就是后来张仪所说“苏秦在世一日，绝不消灭六国”，也是苏秦所言“张仪在秦一日，绝不攻击秦国”。二人相互团结、相互帮助，即实现了自身事业价值，也为天下和平做了贡献。

  二、《孙膑兵法》简介。

  诸葛长青：孙膑兵法，目的为了和平，为了止战，为了民众。他明确地说，战争不是什么别的，而是先王传布"道"，即政治的工具。

  《孙膑兵法》是中国古代的著名兵书，也是《孙子兵法》后“孙子学派”的又一力作。《孙膑兵法》古称《齐孙子》，作者为孙膑，传说他是孙武的后代，在战国时期生于齐国阿、鄄之间（今山东阳谷、鄄城一带），曾和庞涓一块儿学习兵法。

  1972年山东省临沂银雀山汉墓中挖掘出土有《孙膑兵法》残简，现藏于临沂金雀山汉墓竹简博物馆，其书有一万一千余字。

  纵观《孙膑兵法》十六篇，在继承孙、吴军事思想的基础上，又有了新的发展。

　　1、首先，孙膑在《威王问》中阐述了战争是政治斗争工具的战争观。

　　他明确地说，战争不是什么别的，而是先王传布"道"，即政治的工具。先王不是不想要"责仁义，式礼乐，垂衣裳，以禁争夺"，为社会创造和平的生活环境，但是，依靠空口说教办不到，所以才"举兵绳之"，用战争的手段禁止争夺。然而，战争作为政治斗争的工具，并不是可以经常使用的。

  战胜固然可以"存亡国，继绝世"，而一旦战败，则会"削地而危社稷"。所以，对待战争"不可不察"，要慎之又慎。喜好战争的国家一定灭亡，贪图胜利的人一定受辱。孙膑的这种战争观显然比《司马法》所说的"以战止战"的思想更加深刻。

　　战争作为布"道"的手段，进行战争一定要合于"义"，"战而无义，天下无能固且强者"。经济是战争的基础，只要有充足的物质准备，小城照样能巩固坚守。在《强兵》篇，孙膑又进一步提出，要想强兵，当务之急在于"富国"，明确揭示了战争对于经济的依赖关系，在理论上发展了孙武所提出的"因粮于敌，取用于国"的论题。

　　2、其次，发展了孙武"任势"的军事理论，明确提出了"因势而利导之"的作战原则。《吕氏春秋·不二篇》说："孙膑贵势"，这指明了孙膑兵法的特点。

  势是战争态势，是敌我双方军事实力（包括兵力、武器装备、军事物资等）的布局。孙武早在十三篇中就提出了"任势"，即驾驭战争态势的思想。孙膑则在"任势"的基础上，提出创造和争取有利作战态势的各种原则。

  他在《威王问》中说："势者，所以令士必斗也"，而士的斗都应当在创造优势的条件下进行。

  如齐威王问：敌我两军实力相当，两军将领相望，阵势都很坚固，谁也不敢先动，应该怎么办？

  孙膑回答：先派少量部队，由贱而勇敢的将吏率领去试探攻击，接战后只许败，不许胜，把主力部队隐蔽地布好阵势，待敌军分兵追击我小部队时，我军从侧翼攻击敌军主力，就可获得大胜。

  诸葛长青：此策略犹如田忌赛马的策略。

  在应付"敌众我寡，敌强我弱"的战争态势时，孙膑提出要"让威"。即避开敌人锋芒，隐蔽好后续部队，以便使我军能随时转移。主力部队将持长兵器的战士排在前面，持短兵器的战士排在后面，选派弩机手援救危急。等待敌人攻击能力下降，再行反击。这也是充分利用敌我双方的条件，造成有利于我的态势，以扭转敌众我寡的不利形势。

　　战争是瞬息万变的，所以要及时抓住有利战机。孙膑把弓弩比喻为"势"，也正在于说明战争就是要争取发射弩矢的那一最有利的瞬间。

　　孙膑还注意利用各种地形创造有利的态势。他在说：在山险中作战，要放开谷口，把敌人引出山谷来交战。在杂草丛生的地方作战，要虚设旌旗，诱敌深入，进行消灭。"易（地形平坦）则多其车，险（地势险阻）则多其骑，厄（山陵狭谷地带）则多其弩。"自己要抢占有利地势，攻击处于不利地势上的敌人，这叫做"居生击死"　总之，孙膑主张把握有利战机，利用一切可能的条件，创造有利于我、不利于敌的态势，以争取战争的胜利。

　　3、其三，孙膑指出了人在战争中的重要作用。他说："间于天地之间，莫贵于人"，这是人文思想的重要表现。中国的人文思想导源于春秋，战国时形成了一股强大的思潮，在人不被当做人看待的专制时代，孙膑能指出人在战争中的重要作用，无疑是进步的。从人文主义的论题出发，孙膑与孟子一样，也提出决定战争胜负的三要素是天时、地利、人和。他说："天时、地利、人和三者不得，虽胜有殃。"所谓"人和"，就是得众、得人心。"得众者，胜"，"不得众者，不胜"。孙膑的这种以人为贵的军事思想，显然也是由继承《司马法》的"仁本"思想而来的，但提法又超越了《司马法》，是战国时代人文思想在军事学理论方面的重要表现。

　　4、其四，孙膑在军事学上的另一重要贡献，是丰富和发展了春秋以来的阵法。春秋时，由于盛行以车兵为主的方阵作战，阵法大多以"三阵"、"五阵"为主。战国时，由于形成以步兵为主，车、骑兵为羽翼的多兵种协同作战，又出现了大规模的野战和围城战，所以军阵的阵法更加复杂化了。孙膑在《官一》篇中，指出了十几种阵法，如：索阵，用来进剿敌人；囚逆阵，用来疲惫敌人；危□阵，严兵以临敌；云阵，以弓弩与敌对射；羸阵，围困敌人；阖燧阵，用来消灭敌军前锋；皮傅阵，用来强攻救援；错行阵，声张军威；刲阵，攻击高陵之敌；雁行阵，适合摆在蜿蜒曲折而多荆棘的路上；锥行之阵，适于火烧敌人的辎重粮草及接应的战车，等。这就大大丰富和发展了春秋以来的军阵阵法。

　　孙膑还概括出一套使用八阵作战的理论，"用阵三分，每阵有锋，每锋有后，皆待令而动。斗一守二，以一侵敌，以二收"。这就是说，用八阵作战，可以把兵力分为“主力、先锋、后续部队”三支。作战时只以三分之一的兵力接敌，而以其它三分之二作为机动兵力蓄劲待敌。如果敌人弱而乱，就用精锐的部队击溃它；如果敌人强而严整，就用老弱士卒去引诱它，待它兵力分散以后，再行进攻。孙膑对于运用八阵作战的说明，是经典式的说明，这可以使我们从中了解古代军阵作战的奥秘。这是他多年统兵作战的实践经验的总结。

　　5、其五，孙膑在一系列战略战术上也提出了不少有价值的指导原则。

　　如：他提倡坚持积极进攻的战略原则，在《威王问》中说："必攻不守，兵之急者也"，主张打击敌人没有设防或防守薄弱的要害之处。

　　这个说法显然继承了孙武"攻而必取者，攻其所不守也"的思想。但孙膑并没有简单地吸收，而是把它从一般策略原则升华为战略原则，使它变成整军经武的急务。

　　孙膑还发挥了孙武"攻其所必救"的军事原则，把这一原则与"批亢虚"、"示之疑"、"示之不知事"等巧妙结合起来，取得了桂陵之战的胜利。

　　对于孙武"我专而敌分"、以寡敌众的战术原则，孙膑也有创造性的发展。他提出对强敌要避开锋芒，而引诱迷惑敌人，使敌人分散兵力，然后"我卒并而击之"。

　　6、其六、提拔将领人才原则。孙膑在军队建设上提出选拔将帅的原则是"知道者"，即上知天之道，下知地之理；在国内得民之心，在国外知敌之情，上阵知八阵之经；见胜利敢于战争，不见胜利敢于进谏。他还提出了一套军事教育法则，即五教法：处国之教，行行之教，处军之教，处阵之教，利战之教。并主张在军中选拔一批勇武的战士做选卒，以他们为冲锋陷阵的主力。他认为，具有一支训练有素的军队，国家才会"战胜而强兵，故天下服矣"。（《见威王》）

　孙膑说：将者，不可以不义，不义则不严，不严则不威，不威则卒弗死；故义者，兵之首也。将者，不可以不仁，不仁则军不克（克），军不克（克）则军无功；故仁者，兵之腹也。将者，不可以无德，无德则无力，无力则三军之利不得；故德者，兵之手也。将者，不可以不信，不信则令不行，令不行则军不槫（团），军不槫（团）则无名；故信者，兵之足也。将者，不可以不智胜，不智胜〔则……故智者，兵之身也。将者，不可以不决，不决则〕……则军无□，故夬（决）者，兵之尾也。

  诸葛长青：我国自古以来军事界人才辈出，雄才千万，大智慧的国家。

  本文参考资料：孙膑兵法、百度资料

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