In the Military History Museum of the Xizang Military Region, there is a small black leather bag the size of a palm. There are two yellowed booklets in the leather bag. One is the "Code of Conduct for Marching", which was compiled and printed by the Political Department of the 18th Army in January 1951, and is accompanied by "Discipline for Entering the City" and other documents; The other is a bilingual booklet on commonly used conversations in Chinese and Tibetan. These two booklets bear witness to the history of the strict implementation of the Party's ethnic and religious policies by the 18th Army of the Chinese People's Liberation Army when it entered Tibet more than 70 years ago. At the end of 1949, when the People's Liberation Army entered the southwest and won a decisive victory, the local authorities in Xizang, with the support of imperialism, expanded the army and purchased arms in an attempt to separate Xizang from China. In order to accomplish the historical mission of liberating the whole country, the Central Committee of the Communist Party of China decided to liberate Xizang by combining military attack with political struggle. On January 2, 1950, the CPC Central Committee and the Central Military Commission instructed the Southwest Bureau of the CPC Central Committee to undertake the task of marching into Xizang and managing Xizang. On the 6th, the Southwest Bureau of the CPC Central Committee and the Southwest Military Region decided that the 18th Army should carry out the historical task of liberating Xizang. On February 1, the Party Committee of the 18th Army issued the Work Instruction for Marching into Xizang, requiring the whole army to make all preparations for marching into Xizang from three aspects: political mobilization, material preparation, and organizational rectification, and calling on all officers and men of the army to complete their tasks with hard and intense work. In order to improve the army's awareness of implementing ethnic and religious policies and uniting Tibetan compatriots, the 18th Army set up a policy research office to conduct a comprehensive investigation and study of Xizang's military and social conditions, especially religion and customs. According to the guidelines and policies of the Central Committee of the Communist Party of China and the Southwest Bureau of the Central Committee of the Communist Party of China on the liberation of Xizang, a Code of Conduct for Marching into the Army was finally formed with 34 specific contents. The "Code of Conduct for Marching" not only provides detailed regulations on how troops can overcome harsh natural environments and take care of equipment and materials during marching, but also provides detailed explanations and requirements for implementing the Party's mass discipline, ethnic and religious policies, etc. In August of the following year, the Southwest Military Region once again instructed the 18th Army to revise and enrich the "March Rules" based on the actual situation, strictly abide by party and military discipline, and strive to be a model for implementing the party's ethnic and religious policies. The "Code of Conduct for the March" is a concrete combination of the Party's ethnic and religious policies and military discipline with the situation in Tibetan areas. It is concise, easy to implement, and provides clear and specific normative guidance for the words and deeds of personnel entering Tibet. In order to effectively promote exchanges with the people in Xizang and facilitate the implementation of the "Code of Conduct for the Army" by the troops, the 18th Military Order called all the staff to learn Tibetan and Tibetan. For this purpose, the 18th Army Policy Research Office has specially compiled commonly used conversational bilingual reading materials in Chinese and Tibetan for officers and soldiers to learn and use. The 18th officer soldier holding the code and speaking Tibetan was warmly welcomed and supported by Xizang compatriots. After the 18th Army fully stationed in Lhasa, it implemented policies and disciplines with higher standards, respected the religious beliefs and customs of the local people, helped the people to produce labor and build bridges and roads, and won the sincere recognition and support of the masses of Xizang. (New Society)