Sun Tzu's Art of War on the qualities of generals

Zhuge Changqing

Cultivate one's moral integrity, unify one's family, govern the country, and level the world

China · Winners Club http://q.blog.sina.com.cn/chgyzh

The oriental dragon gallops around the world!

Sun Tzu's Art of War is the world's "military canon", and "general" is its important theme. The general is the commander of the army's organizer. The quality of the general is crucial to the strength of the army's combat effectiveness. Sun Tzu has given the general a very high position and role. In his art of war with only 6000 words, the word "general" has appeared more than 40 times. Sun Tzu pointed out at the beginning of the book, "It is necessary to observe the soldiers, the important affairs of the country, the place of death and life, and the way of survival and death." How to "observe"? He pointed out that we should "take five things as the basis of our experience, and take measures to correct them", and thought: "All these five things will be unheard of, and those who know will win, and those who don't know will win." He put forward in the "Seven Measures" that "who will have the ability?" In the "Strategy for Attacking", he pointed out: "If the general is the assistant of the country, the country will be strong if the Zhou is the assistant, and the country will be weak if the gap is the assistant." Since the position of the general is so important and the role is so important, what kind of person should be chosen? Sun Tzu believes that we should choose "capable" generals and "generals who know the military". "We know the general of the army, the command of the people, and the master of the security of the country" (War Chapter). Generals who "have the ability" and "know the soldiers" should have the character of "wisdom, faith, benevolence, courage and strictness" and "advance without seeking fame, retreat without avoiding sin, and protect the people only" (Terrain Chapter). Looking at the thirteen chapters of Sun Tzu's Art of War, Sun Tzu's comments on the qualities of generals can be divided into the following aspects.

A profound knowledge, using wisdom

Sun Tzu believed that "knowing the general of the army" should be based on "knowing". The content of "knowledge" is very extensive, and all aspects related to war are within the scope of "knowledge". "Five things", "seven plans", "knowing the sky", "knowing the place", "knowing the other" and "knowing oneself" are all the categories of "knowing". Only by fully mastering and achieving "full knowledge" and "prophet" can the general form intelligence on the basis of understanding. The so-called "wisdom", that is, knowledge and talent, is resourceful and resourceful, and is good at devising clever strategies to win the enemy in complex situations. Thus, "total victory" was achieved.

Sun Tzu put forward in the chapter of "attacking the enemy first, then attacking the enemy, then attacking the enemy, and then attacking the city". He regarded the "victory in a hundred wars" that ordinary people hoped for as "the good man who is not good", and put the focus on "non attack" and "non war", and pursued "the army is not strong but the benefits are comprehensive", which is the method of attacking that he advocated. The attack reflects Sun Tzu's principle of winning with "all". Seeking "all" is the core of Sun Tzu's strategy of attack. "The Strategy of Attack" emphasizes that "the whole country is the first, followed by breaking the country; the whole army is the first, followed by breaking the army; the whole brigade is the first, followed by breaking the brigade; the whole army is the first, followed by breaking the soldiers; the whole army is the first, followed by breaking the army." From the perspective of the order of Sun Tzu's strategy of attack, it just reflects the principle of winning with "all", that is, to obtain the maximum benefits at the minimum cost. The cost of "attack" is the least; The cost of "cutting" is relatively small; It is inevitable that there will be sacrifice in "cutting down the army"; "City siege" is the most difficult and costly. In order to win in the attack, we must know five points: "Those who know whether to fight or not, those who know how to fight, those who know how few to use, those who share the same desire, those who do not worry about Yu Street, and those who will be able to fight without the king's resistance" ("Attack"). These five points gather the information essentials of both the enemy and ourselves, and the general can predict the trend accordingly to make corresponding decisions to defeat the enemy.

II. Excellent command art and enterprising spirit

War is always carried out in a certain space and weather conditions. How to make use of the favorable weather and geographical conditions, pursue advantages and avoid disadvantages, and promote advantages and avoid disadvantages to win the war has become an important part of the general's planning and guiding the war. Sun Tzu believed that "knowing the heaven and the earth, and winning is inexhaustible", and pointed out that "the enemy who knows the terrain can help the army. Anticipating the enemy to win, calculating the danger and the distance, and the way of the general" ("Terrain Chapter"). This is an important method that the general must master. The general should also establish a way of thinking that "must be mixed with interests". He said, "Therefore, those who do not fully understand the harm of military use cannot fully understand the benefits of military use" ("Operations"). Harm and benefit are unity of opposites and are interrelated. Sun Tzu pointed out in "Nine Changes": "The concerns of the wise must be mixed with the interests. They must be mixed with the interests, and the affairs must be credible. They must be mixed with the interests, and the problems can be solved." He believed that only with the thinking mode of "mixed with the interests", can we have confidence when we see the "benefits", and can we prevent "harm", avoid "harm", and receive its "benefits" when we see the "harm".

Sun Tzu believes that mastering the laws of war and giving full play to people's subjective initiative are essential qualities for war commanders. Therefore, Sun Tzu advocated "choosing people and letting the situation prevail". "Those who are powerful are also in control of power because of their own interests" ("Planning Chapter"). The "potential" is not inherent, it is caused by the commander's profound strategic campaign quality, the command art of a safe bet, the extremely rich combat experience, and the careful consideration in the strategic campaign. He said in the "Chapter of Potential" that "those who are good at war should seek for the potential and not be responsible for others, so they can choose people and let the potential." Only by "letting the potential" can they gain the initiative of war. He metaphorically said, "The person who is willing to fight is like turning a stone. The nature of wood and stone is tranquil when it is safe, moves when it is dangerous, stops when it is square, and moves when it is round. Therefore, the person who is good at fighting is like turning a stone on a mountain of thousands of feet." "The disease of rushing water, as for the boulder, is also the potential, and the disease of birds of prey, as for the broken, is also the potential. Therefore, the person who is good at fighting is dangerous, with a short section, the potential is like a bow and a broad crossbow, and the section is like a trigger" ("The article of potential"). This series of metaphors vividly shows the energetic enterprising spirit. The exertion of the general's subjective initiative also depends on the general's role in the transformation of the advantages and disadvantages of the war conditions. Sun Tzu thought: "Therefore, those who are good at war should be good at people, but not at people" (Xu Shi Chapter). "In the past, those who are good at war should be invincible first, and wait for the enemy to win. They should not win themselves, but the enemy. Therefore, those who are good at war should be invincible, but cannot make the enemy win" ("Shape Chapter"). That is to say, those who are good at commanding operations must first create conditions that will not be defeated by the enemy, and then wait for the opportunity to defeat the enemy. The condition of not being defeated by the enemy is to create by oneself, and the condition of being able to defeat the enemy is that the enemy has a gap to exploit. Therefore, those who are good at commanding the war can make themselves not defeated by the enemy, but cannot make the enemy sure to be defeated by me.

Third, master the way of running the army and be good at military use

Sun Tzu believes that the general who is good at running the army must have three qualities: faithfulness, benevolence and strictness. Faith means to treat people with integrity, to be faithful in words and to be resolute in actions; Benevolence means benevolent people love benevolence, that is, they should be kind to their subordinates; Strict means serious and strict management of the army. Among these three qualities, trust is particularly important. Confucius said: "The people cannot stand without faith". If there is no mutual trust between the achievements of any organization, country, army or any group, it will be difficult for the organization to maintain its existence. Therefore, the letter is a very important condition for the general. If the general himself is dishonest, how can he establish mutual trust and maintain the cohesion of the army? [1] (P.244) Sun Tzu's way of running the military is mainly reflected in two aspects: on the one hand, we should run the military strictly according to the principle of the rule of law. Governing the army by law is the fundamental principle of governing the army. Sun Tzu regarded "law" as an important factor in deciding the outcome of the war, and "law and order" as one of the "seven strategies". There is no joke in the army. The chief commander orders the three armies. The orders are executed immediately, and the prohibitions are stopped. The action is like one person, and it is restricted by laws and regulations. Therefore, Sun Tzu said in the "Chapter of Potential": "To rule the public is to rule the few, and the score is also. To fight the public is to fight the few, and the form and name are also." "To fight with the golden drum and flag, so one person's eyes and ears are the same. If one is single, the brave cannot advance alone, and the timid cannot retreat alone. This is the way to use the masses" ("Chapter of Military Struggle"). On the other hand, while running the army with strict discipline, we should use both kindness and authority, and combine hardness and softness. Sun Tzu thought: "If a soldier is punished without being attached to himself, he will not accept it. If he is not, he will not be able to use it. If he is attached to himself, he will not be able to use it. Therefore, if he is ordered to take it in writing, and if he is ordered to take it in martial arts, it is necessary to take it. If he is ordered to teach his people in plain practice, he will be obeyed; if he is not ordered to teach his people in plain practice, he will not be obeyed by the people. If he is ordered to take it in plain practice, he will be won by all.". "You can go to the deep stream with a pawn like a baby; you can die with a pawn like a son. You can't make it thick, you can't make it love, you can't make it chaos, you can't cure it, you can't use it if you are a proud son" (Topography). Sun Tzu stressed that the general should be full of love for the soldiers, and that the soldiers should be convinced and willing to follow the command by giving generous favors and establishing prestige. Love and strictness are interdependent. If you are strict without love, you will become ruthless, which makes people stay away from you, and strictness will not achieve the desired effect; If only love is not strict, it will become unprincipled indulgence, and eventually make the army lose its combat effectiveness. Only by strict discipline in peacetime can the soldiers be well trained, and in the battlefield can they obey orders, obey commands, and act according to laws and regulations. The training and cultivation of soldiers in peacetime depends on the general's daily contact, understanding and accommodation with soldiers to reach the level of emotional integration, spiritual connection and mutual trust, which is what Sun Tzu called "getting together with others".

Sun Tzu believed that the general should not only master the way of running the army, but also be good at using the army. The way to employ troops lies in the "nine changes". For all things in war, the general should be familiar with the law of change. Sun Tzu attached great importance to the issue of "change". He pointed out in the "Nine Places Chapter" that "the change of the nine places, the benefits of bending and stretching, and the principles of human relations should not be ignored." "Therefore, those who will be able to understand the benefits of the nine changes will know how to use the military; those who will not be able to understand the benefits of the nine changes will not be able to obtain the benefits of the land even though they know the terrain." The "Nine Changes Chapter"). "When committing a crime, don't tell with words; when committing a crime, don't tell with harm", so as to "offend the whole army, if only one person" (Jiudi Chapter).

IV. Noble character and good psychology

Sun Tzu believed that generals must have the character of "national treasure" to predict the enemy and win. The national treasure can correctly treat the monarch's life, that is, "the way of war is to win, and the Lord says no war, and no war is possible; the way of war is to win, and the Lord says no war, and no war is possible. Therefore, enter without seeking fame, retreat without avoiding sin, and only protect the people, and benefit the Lord, and the national treasure" (Topography). As Zhang Yu said, "It is better to succeed than to follow orders and fail.". [1] (P.176) A national treasure, who can correctly treat personal fame and wealth, "enter without seeking fame, retreat without avoiding sin, only protect people, and benefit with the Lord") (Terrain Chapter). That is to say, we should advance and retreat in the fundamental interests of the country and the people. As Du Mu said, as a general, we should "advance without seeking the name of victory, and retreat without avoiding the crime of disobedience." [1] (P.177)

"The general can seize the heart". Sun Tzu's "heart" refers to people's thought, will, moral character, emotion, determination, and so on. Zhang Yu believed that "the mind is the master of the general." [1] (P.121) Therefore, Sun Tzu believed that the general should have good psychological quality besides the five qualities of "intelligence, trust, benevolence, courage and strictness", that is, to fight seriously and cautiously. We should "do not move, do not use, and do not fight unless in danger" (Fire Attack); We should be prepared for war. That is, "if you don't come, you can't wait for me; if you don't attack, you can't attack me" ("Nine Changes"); Have a good mood and a stable attitude. Sun Tzu said, "We should not be angry and fight. We should act for the sake of profit and stop for the sake of profit" ("Fire Attack"). We should not be strict with our subordinates. "Good fighters" should "not be responsible for others" ("Potential").

Sun Tzu warned the generals to fully understand the five deadly psychological states, namely, "death is inevitable, you can kill them; life is inevitable, you can capture them; anger is quick, you can insult them; integrity is humiliating; love the people is annoying" ("Nine Changes"). On the battlefield, the generals are either desperate, or greedy for life and fear of death, or impatient and irritable, or excessively cherish the reputation, or dote on the people without considering the overall situation. These five kinds of mentality are extremely easy to be used by the enemy, causing serious consequences. Therefore, Sun Tzu asked the general to control and adjust his psychology and mood to avoid failure. "All of these five factors will lead to the defeat of the general and the disaster of the use of force. Overcoming the general will lead to five dangers, which must not be overlooked" ("Nine Changes").

Sun Tzu's exposition of the qualities of generals is a valuable treasure left by Sun Tzu's Art of War, and still has reference significance today. Today, in the face of complex international and domestic situations, we need a large number of cadres who are good at governing the Party, the country and the army to meet the requirements of the new century. How to improve the quality of leading cadres is an important issue that current leading cadres should pay attention to. It can be said that "the quality of cadres is the primary soft power of the country", "their knowledge level, moral level, patriotism, public policy formulation level and service awareness are one of the main determinants of the speed and quality of development of a country." [2] The high quality of cadres is a great honor to the country; The quality of the cadre team is low, the country is difficult to thrive, and the people are difficult to live in peace.

 《孙子兵法》论将帅素质

诸葛长青

修身、齐家、治国、平天下

中国·成功者俱乐部http://q.blog.sina.com.cn/chgyzh

 东方巨龙 天下驰骋！

    《孙子兵法》是世界的“兵学圣典”，“将”是其重要的主题。将帅是军队的组织者的指挥者，将帅素质的好坏，对军队战斗力的强弱至关重要。孙子赋予将帅以极高的地位和作用，在其仅有6000余字的兵法中，“将”字就出现了40多次。孙子在《计篇》中开宗明义指出：“兵者，国之大事，死生之地，存亡之道，不可不察也。”怎么“察”呢？他指出，要“经之以五事，校之以计”，并认为：“凡此五者，将莫不闻，知之者胜，不知者不胜。”他在“七计”中提出“将孰有能？”在《谋攻篇》中指出：“夫将者，国之辅也，辅周则国必强，辅隙则国必弱。”既然将的地位如此重要，作用如此重大，那么，应该选什么样的人为将呢？孙子认为应该选“有能”的将帅和“知兵之将”。“故知兵之将，民之司命，国家安危之主也”（《作战篇》）。“有能”和“知兵”的将帅，就应具备“智、信、仁、勇、严”和“进不求名，退不避罪，唯民是保”（《地形篇》）的品格。通观《孙子兵法》十三篇，孙子对将帅素质的论述可分为以下几方面。
一 渊博的知识，以智用谋
   孙子认为“知兵之将”，应以“知”为基础。“知”的内容十分广泛，凡与战争有关的一切方面，都在“知”的范围内。“五事”、“七计”、“知天”、“知地”、“知彼”、“知己”都是“知”的范畴。将帅只有充分掌握，达到“尽知”、“先知”，才能在融会贯通的基础上形成智。所谓“智”，即知识和才能，就是足智多谋，善于在复杂的情况下定出胜敌的妙计。由此达到“全胜”。
   孙子在《谋攻篇》中提出了“上兵伐谋，其次伐交，其次伐兵，其下攻城”，他把常人所希望的“百战百胜”视为“非善之善者也”，而把着眼点置于“非攻”、“非战”，追求“兵不顿而利可全”，这就是他主张的谋攻之法。谋攻体现了孙子以“全”争胜的原则。求“全”是孙子谋攻的核心，《谋攻篇》强调：“凡用兵之法，全国为上，破国次之；全军为上，破军次之；全旅为上，破旅次之；全卒为上，破卒次之；全伍为上，破伍次之。”从孙子谋攻的排列顺序来看，正好体现了以“全”争胜的原则，即以最小的代价得到最大的利益。“伐谋”，付出的代价最小；“伐交”，付出的代价较小；“伐兵”，难免有牺牲；“攻城”，则最难，付出的代价最大。而要在谋攻中取胜，必须知道五点，“知可以战与不可以战者胜；识众寡之用者胜；上下同欲者胜；以虞街不虞者胜；将能而君不御者胜”（《谋攻篇》）。这五点聚集了敌我双方的信息要领，将帅可据此预测趋势，以制定出相应的克敌制胜的决策。
   二 高超的指挥艺术和进取精神
   战争总是在一定的空间和天候条件下进行的，如何利用天时地利，趋利避害，扬长避短，以赢得战争的胜利，已成为将帅筹划指导战争的重要内容。孙子认为：“知天知地，胜乃不穷”，并指出：“夫地形者，兵之助也。料敌制胜，计险阝厄远近，上将之道也”（《地形篇》）。这是将帅必须掌握的重要方法。将帅还应建立“必杂于利害”的思维方法，他说 ：“故不尽知用兵之害者，则不能尽知用兵之利也”（《作战篇》）。害与利是对立统一的，是相互联系的，孙子在《九变篇》中指出：“故智者之虑，必杂于利害。杂于利，而务可信也。杂于害，而患可解也。”认为只有具备“杂于利害”的思维方式，看到“利”的方面才能有信心，看到“害”的方面，才能防“害”、避“害”，而收其“利”。
   孙子认为，掌握战争规律性，发挥人的主观能动性，是战争指挥者必备的素质。因此，孙子主张“择人而任势”。“势者，因利而制权也”（《计篇》）。“势”不是固有的，它是靠指挥者高深的战略战役素养，稳操胜算的指挥艺术，极为丰富的战斗经验，以及在战略战役上深思熟虑，才能造成的。他在《势篇》中说“故善战者，求之于势，不责于人，故能择人而任势。”只有“任势”，才能获得战争的主动权。他比喻道：“任势者，其战人也，如转木石。木石之性，安则静，危则动，方则止，圆则行。故善战人之势，如转圆石于千仞之山者，势也。”“激水之疾，至于漂石者，势也；鸷鸟之疾，至于毁折者，节也。是故善战者，其势险，其节短，势如弓廣弩，节如发机”（《势篇》）。这一连串的比喻，把生机勃勃的进取精神表现得淋漓尽致。将帅主观能动性的发挥，还在于将帅对战争条件优劣转化过程中所起的作用。孙子认为：“故善战者，致人而不致于人”（《虚实篇》）。“昔之善战者，先为不可胜，以待敌之可胜。不可胜在己，可胜在敌。故善战者，能为不可胜，不能使敌之必可胜”（《形篇》）。就是说，善于指挥作战的人，总是首先要创造不被敌人战胜的条件，然后等待寻求战胜敌人的机会。不被敌人战胜的条件在于自己去创造，可以战胜敌人则在敌人有可乘之隙。所以，善于指挥作战的人，能使自己不被敌人战胜，而不能使敌人必定被我所胜。
   三 掌握治军之道，善于用兵
   孙子认为，善于治军的将由必须具备信、仁、严三种素质。信，指诚信待人，言必信，行必果；仁，指仁者爱仁，即对部下要仁慈；严，即严肃、严格，指严格管理军队。在这三种素质中，信尤其重要。孔子说：“民无信不立”，任何组织、国家、军队或任何团体，如果其成果之间没有共信，那么这个组织也就很难维持其存在。所以，信对将帅而言是一种非常重要的条件。若将帅本身言而无信，则又如何能建立共信，维持军队的凝聚力？[1]（P.244）孙子的治军之道主要体现在两方面：一方面要按照法治原则从严治军。以法治军，这是治军的根本原则。孙子将“法”作为决定战争胜负的一个重要因素，把“法令孰行”作为“七计”中的一计。军中无戏言，主将号令三军，令出既行，令禁则止，行动犹如一人，靠的就是法规和制度的约束。所以孙子在《势篇》中说：“凡治众如治寡，分数是也。斗众如斗寡，形名是也。”“夫金鼓旌旗者，所以一人之耳目也；人既专一，则勇者不能独进，怯者不能独退，此用众之法也”（《军争篇》）。另一方面在从严治军的同时，又要恩威并用，刚柔并济。孙子认为：“卒未亲附而罚之，则不服，不服则难用也。卒已亲附而罚不行，则不可用也。故令之以文，齐之以武，是谓必取。令素行以教其民，则民服；令不素行以教其民，则民不服。令素行者，则众相得也。”（《行军篇》）。“视卒如婴儿，故可与之赴深溪；视卒如爱子，故可与之俱死。厚而不能使，爱而不能令，乱而不能治，譬若骄子，不可用也”（《地形篇》）。孙子强调将帅对士兵要满怀爱心，通过广施恩惠，树立威信，使士兵心悦诚服、心甘情愿地听从指挥。爱与严是相互依存的，只严不爱，则变得冷酷无情，使人敬而远之，严也达不到预期效果；只爱不严，则会变成无原则的溺爱，最终使军队失去战斗力。只有平时严格管教，才能使士兵训练有素，在战场上才能听从命令，服从指挥，按法规、条令行动。平时士兵的训练和养成，有赖于将帅日常与士兵的接触、了解、磨合，达到情感交融、心灵相通、相互信任的地步，这就是孙子所说的“与众相得”。
   孙子认为，将帅除了掌握治军之道外，还应善于用兵。用兵之道，在于通“九变”。对于战争的一切事物，将帅都应该通晓其变化规律。孙子非常重视“变”的问题，他在《九地篇》中指出：“九地之变，屈伸之利，人情之理，不可不察也。”“故将通于九变之利者，知用兵矣；将不通于九变之利者，虽知地形，不能得地之利矣。治兵不知九变之术，虽知五利，不能得人之用矣”（《九变篇》）。“犯之以事，勿告以言；犯之以利，勿告以害”，这样才能“犯三军之众，若使一人”（《九地篇》）。
   四 高尚的品格，良好的心理
   孙子认为将帅必须具备“国宝”的品格，才能料敌制胜。国宝者，能正确对待君命，即“战道必胜，主曰无战，必战可也；战道不胜，主曰必战，无战可也。故进不求名，退不避罪，唯民是保，而利于主，国之宝也”（《地形篇》）。正如张预所说：“与其从令而败事，不若违制而成功”。[1]（P.176）国宝者，能正确对待个人名利，“进不求名，退不避罪，唯人是保，而利合于主”）（《地形篇》）。这就是说，要以国家和人民的根本利益为进退。正如杜牧说的，作为将帅，应该“进不求战胜之名，退不避违命之罪。” [1]（P.177）
   “将军可夺心”，孙子所说的“心”，就是指人的思想、意志、品德、情感、决心等等。张预认为：“心者，将之所主也。” [1]（P.121）因此，孙子认为将帅除了应具备“智、信、仁、勇、严”五方面的素质外，还应具备良好的心理素质，这就是：要重战、慎战。要“非利不动，非得不用，非危不战”（《火攻篇》）；要做好作战的心理准备。即“无恃其不来，恃吾有以待也；无恃其不攻，恃吾有所不可攻也”（《九变篇》）；要有良好的情绪和稳定的心态。孙子说：“将不可以愠而致战。合于利而动，不合于利而止”（《火攻篇》），要不苛求于部下，“善战者”要“不责于人”（《势篇》）。
   孙子告诫将帅要充分认识五种致命的心理状态，即“必死，可杀也；必生，可虏也；忿速，可侮也；廉洁，可辱也；爱民，可烦也”（《九变篇》）。将帅在战场上，或抱必死之心，或贪生怕死，或急躁易怒，或过分爱惜名声，或溺爱民众而不顾全大局，这五种心态都极易被敌人利用，造成严重后果。因此，孙子要求将帅要控制和调整好自己的心理和情绪，以避免导致失败。“凡此五者，将之过也，用兵之灾也。覆军杀将，必以五危，不可不察也”（《九变篇》）。
   孙子对将帅素质的论述，是《孙子兵法》留给我们的宝贵财富，在当今仍有借鉴意义。今天，面对复杂的国际国内形势，我们需要一大批适应新世纪要求的善于治党治国治军的干部队伍，如何提高领导干部的素质，是当前领导干部应注意的一个重要问题。可以说，“干部素质是国家首要的软实力”，“他们的知识水平、道德水平、爱国主义精神、公共政策制定水平和服务意识等，是影响一个国家发展速度和发展质量的主要决定因素之一。”[2]干部队伍素质高，乃国之大幸；干部队伍素质低，国家难以强盛，人民难以康宁。

(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

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往期精选文章

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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