NCCAOM Code of Ethics in Chinese Classics and Medical texts Presented by Elisabeth Rochat de la Vallée

Transcription

1 NCCAOM Code of Ethics in Chinese Classics and Medical texts Presented by Elisabeth Rochat de la Vallée Distance Learning Video Handout Version of 43

2 Table of Content Foreword 5 Distance Learning video 6 NCCAOM Code Of Ethics (0:01:00) List of Classics and medical texts (1:56:00) Dao De Jing - 道德經 - Book of the Way and its Virtue Daxue - 大學 - Great Learning De Amicitia - The Treaties of Friendship Huai Nan Zi - 淮南 子 Huangdi Neijing - 黃帝內經 ; Lingshu - 靈靈樞 - Spiritual Pivot Lunyu - 論語 - lúnyǔ - Analects of Confucius Lüshi Chunqiu - 呂呂 氏春秋 Qian Jin Yi Fang - 千 金金翼 方 - The Prescriptions of a Thousand Gold Worth Suwen - 素問 Sun Simiao - 孫思邈 Sunzi Bingfa - 孫 子兵法 - Art of War by Sun Zi Xunzi - 荀 子 Yinshu ( 引書 ) Zhang Zai - 張載 - Zhāng Zài Zhong Yong - 中庸 - zhōng yōng - The Doctrine of the Mean Zhuangzi - 莊 子 Introduction (0:00:10) Lingshu chapter 8 (0:04:00) 10 The Kind, the Sage and the Doctor (0:04:30) 10 Character (zhi - 治 ) (0:07:00) 10 Character (lǐ - 理理 ) (0:24:30) 10 NCCAOM Code of Ethics - Principal 1 (0:10:30) Huainanzi chapter 11 (0:12:30) 11 Dao De Jing chapter 51 (0:16:00) 11 Dao De Jing chapter 9 (0:18:00) 12 2 of 43

3 Dao De Jing chapter 2 (0:18:30) 12 Huainanzi chapter 19 (0:19:30) 13 Huainanzi chapter 19 (0:23:00) 13 Huainanzi chapter 19 (0:26:00) 13 Lüshi Chunqiu book XV, ch.8 (0:21:00) 14 Suwen chapter 5 (0:28:30) 14 Sun Simiao - Qianjinfang - Forward text (0:29:30) 14 Sun Simiao - Qianjinfang - Forward text - ch. 1, sec. 2 (0:30:00) 15 Suwen chapter 77 (0:31:00) 15 NCCAOM Code of Ethics - Principal 2 (0:32:30) Lunyu - lúnyǔ - 論語 - Analects - book 2, Line 17 (0:34:00) 16 Xunzi - Confucian philosopher - chapter 21 (0:35:00) 16 Suwen chapter 80 (0:37:00) 17 Sunzi Bingfa - Art of War by Sun Zi - chapter 5 (0:39:30) 18 Yinshu 引書 - Yangsheng - 養 生 - Nurturing life (0:40:00) 19 Suwen chapter 39 (0:41:00) 19 Lunyu - lúnyǔ - 論語 - Analects, book 1, line 4 (0:41:45) 20 Zhong Yong - zhōng yōng - 中庸 - The Doctrine of the Mean (0:42:00) 20 Suwen chapter 78 (0:43:30) 20 NCCAOM Code of Ethics - Principal 3 (0:44:00) Xunzi chapter 21 (0:46:00) 21 Huainanzi chapter 1 (0:48:15) 22 Suwen chapter 14 (0:49:30) 22 Sun Simiao - Qianjinfang - Forward text (0:50:30) 23 Linshu chapter 29 (0:50:45) 23 Suwen chapter 11 (0:51:00) 24 Linshu chapter 29 (0:51:30) 24 Suwen chapter 13 (0:55:00) 25 NCCAOM Code of Ethics - Principal 4 (0:55:30) Lunyu - lúnyǔ - 論語 - Analects - book 2, Line 14 (0:56:00) 26 Dao De Jing chapter 49 (0:57:00) 26 De Amicitia - the Odes of Friendship (0:59:00) 26 Lunyu - lúnyǔ - 論語 - Analects - book 12, Line 5 (0:59:00) 27 Zhang Zai, - Zhāng Zài - 張載 - The western inscription (1:01:00) 27 3 of 43

4 Linshu chapter 29 (1:03:00) 28 NCCAOM Code of Ethics - Principal 5 (1:04:30) Lunyu - lúnyǔ - 論語 - Analects - book 7, Line 21 (1:05:30) 29 Lingshu chapter 9 (1:09:30) 29 Lingshu chapter 1 (1:12:00) 30 Sun Simiao - Qianjinfang - Forward text (1:13:30) 31 Daxue - 大學 - Great Learning (1:17:00) 31 NCCAOM Code of Ethics - Principal 6 (1:20:00) Lunyu - lúnyǔ - 論語 - Analects - book 1, Line 14 (1:21:00) 32 Lunyu - lúnyǔ - 論語 - Analects - book 5, Line 14 (1:24:30) 32 King Wen (wen wang 文王 ) (1:24:30) 32 Zhang Zai, - Zhāng Zài - 張載 - The western inscription (1:25:00) 33 NCCAOM Code of Ethics - Principal 7 (1:31:00) Lingshu chapter 1 (1:32:00) 34 Lingshu chapter 25 (1:34:30) 34 Lingshu chapter 29 (1:35:00) 35 Sun Simiao - Qianjinfang - Forward text (1:40:00) 35 NCCAOM Code of Ethics - Principal 8 (1:41:30) Lunyu - lúnyǔ - 論語 - Analects - book 1, Line 7 (1:42:00) 36 Sun Simiao - Qianjinfang - Forward text (1:44:00) 36 Lingshu chapter 1 (1:46:30) 36 NCCAOM Code of Ethics - Principal 9 (1:48:30) Lingshu chapter 29 (1:49:00) 38 Huainanzi chapter 20 (1:52:00) 39 Zhuang Zi chapter 13 (1:54:00) 39 Bibliography (1:57:00) Worksheet 42 Quiz 43 4 of 43

5 Foreword Traditional Chinese thinking does not separate healing from mental or spiritual transformation.the healing takes place in restoring oneself to its natural order. This recovery can be helped or even triggered by an external person, a therapist. The relationship that develops between the patient and therapist is part of what motivates the patient to return to itself, to a more orderly pattern. This relationship is based largely on the therapist; They may use certain techniques, but it mainly depends on the way the therapists are able to work on themselves in clearing their heart from all that trouble both their knowledge, their intelligence and intuition. The inner realization of the therapist whom allows that to happen, in the therapeutic relationship, is, in fact, involved in restoring the patient's health, in full respect of the latter s nature. Throughout the process, Ethics principals remains primordial. NCCAOM Code of Ethics is used as a guideline to explore and review Chinese Classics and medical texts. I hope you will enjoy the lecture. Elisabeth Rochat de la Vallée 5 of 43

6 Distance Learning video The lecture on Code of Ethics presented by Elisabeth Rochat de la Vallée, is designed to illustrate the nine principles of NCCAOM s Code of Ethics. In reference the each principle, listed below, parts of ancient Chinese Classics and medical texts is be presented and narrated. The presentation is divided into 9 chapters, one per principle. This video is designed to provide two hours of credits in the field of Chinese/Oriental medicine continuing education program. For credits, a worksheet and a Quiz with 10 questions each has to be submitted. The worksheet is not graded and gives an overview of your understanding of the presented material. The quiz is graded. It is required to pass 7 out of 10 quiz s questions to insure that candidates has view this material in full before receiving credits. Certification Fee is required in order to receive a 2 hours CEU/PDA credits. Any rental fee applied to the video will be credited against the Certification Fee. Make sure your provide proof or receipts of your purchase or rental. A handout, with all referred text presented in this video, worksheet and quiz, is available to download from For more information about handout, quiz and the certification program, please visit Elisabeth Rochat s web site at or 6 of 43

7 NCCAOM Code Of Ethics (0:01:00) 1 - Respect the rights, privacy and dignity of my patients and maintain confidentiality and professional boundaries at all times. 2 - Treat within my lawful scope of my practice and training and only if I am able to safely, competently and effectively do so. 3 - Allow my patients to fully participate in decisions related to their healthcare by documenting and keeping them informed of my treatments and outcomes. 4 - Accept and treat those seeking my services in a fair and nondiscriminatory manner. 5 - Render the highest quality of care and make timely referrals to other health care professionals as may be appropriate. 6 - Continue to advance my knowledge through education, training and collaboration with my colleagues to maintain excellence and high ethical standards in our profession. 7 - Support my medicine s access to all people and its growth in the broad spectrum of U.S. health care. 8 - Assist in the professional development and advancement of my colleagues. 9 - Participate in activities that contribute to the betterment of my community. 7 of 43

8 List of Classics and medical texts (1:56:00) Dao De Jing - 道德經 - Book of the Way and its Virtue The Dao De Jing is an early Daoist book attributed to Laozi. Daxue - 大學 - Great Learning The Daxue is a short main text attributed to the teachings of Confucius and then ten commentary chapters accredited to one of Confucius' disciples, Zengzi. It is one of the four books of Confucianism. De Amicitia - The Treaties of Friendship First book written in Chinese by Mateo Ricci, an Italian Jesuit priest and one of the founding figures of the Jesuit China missions. De Amicitia was published in 1595 CE Huai Nan Zi - 淮南 子 The Huainanzi is a syncretic daoist text written between 140 and 130 BCE, during the Han dynasty. Huangdi Neijing - 黃帝內經 ; The Huangdi Neijing is composed of two books: The Suwen ( 素問 ) and the Lingshu ( 靈靈樞 ) Lingshu - 靈靈樞 - Spiritual Pivot The Lingshu ( 靈靈樞 ) is a compilation in 81 chapters of ancient medical texts made during the Song dynasty. It forms with the Suwen the Huangdi Neijing or Inner Classic of the Yellow Emperor. Lunyu - 論語 - lúnyǔ - Analects of Confucius The Analects (or Analects of Confucius) : a collection of sayings and ideas attributed to the Chinese philosopher Confucius ( BCE), traditionally believed to have been written by Confucius' followers. Lüshi Chunqiu - 呂呂 氏春秋 Lüshi Chunqiu is an encyclopedic Chinese classic text compiled around 239 BCE under the Qin Dynasty ( BCE) Qian Jin Yi Fang - 千 金金翼 方 - The Prescriptions of a Thousand Gold Worth Text attributed to Sun Simiao and written during the Sui and Tang dynasty Suwen - 素問 The Suwen ( 素問 ) is a fundamental work on medical theory. It is a compilation in 24 volumes and 81 chapters of ancient medical texts made by Wang Bing ( ). Together with the Lingshu, it constitutes the Huangdi Neijing or Inner Classic of the Yellow Emperor. 8 of 43

9 Sun Simiao - 孫思邈 Sūn Sīmiǎo ( ) was a famous traditional Chinese medicine doctor of the Sui and Tang dynasty. Of course, Sun Simiao is a must when we speak of ethic and specifically in the forward of his great book called the Qian Jin Yi Fang, the prescriptions of a Thousand Gold Worth. Sunzi Bingfa - 孫 子兵法 - Art of War by Sun Zi The Art of War, an ancient Chinese military treatise attributed to Sun zi (4th century BCE.). Xunzi - 荀 子 Xunzi (circa BCE) is a prominent Confucian philosopher from the late Warring States period. His book, called Xunzi, was Written during the first half of the 3rd century BCE Yinshu ( 引書 ) The Yinshu ( 引書 ) is part of the bamboo manuscripts found in Zhangjiashan (Hebei, 張家 山 ). It is a manual of therapeutic gymnastic movements. Two medical manuscripts were found in Zhangjiashan's tomb; Discovered and excavated in 1983, it dates from the middle of the 2nd century BC located in Hebei. Like Mawangdui, it is located in the ancient kingdom of Chu. Zhang Zai - 張載 - Zhāng Zài Zhang Zai ( ) was a Chinese Neo-Confucian moral philosopher and cosmologist. Zhong Yong - 中庸 - zhōng yōng - The Doctrine of the Mean The text is traditionnally attributed to Zisi, the only grandson of Confucius. It was published as a chapter in the Classic of Rites (Liji). It is one of the four books of Confucianism. Zhuangzi - 莊 子 The Zhuangzi is a collection of texts from the late Warring States period developping the views of Zhuang Zhou who, probably wrote the 7 first chapters. Special mention should first be made of the Chinese Text Project site on which many of the Chinese Classics listed here are digitally available, sometimes with an english translation. This online open-access digital library makes pre-modern Chinese texts freely available to all. It also explores new ways of interacting with these texts beyond what is possible in print. With over ten thousand titles, it is one of the largest databases of pre-modern Chinese texts in existence. 9 of 43

10 Introduction (0:00:10) Lingshu chapter 8 (0:04:00) Elisabeth Rochat de la Vallée s translation 所以任物者謂之 When something takes charge (ren 任 ) of the beings, we speak of the Heart (xin 心 ) The Kind, the Sage and the Doctor (0:04:30) - The King, the one who takes care of the relationship of themselves and the people as well as the people and the natural order. Influence on how people in a society may follow a natural order to develop themselves completely and peacefully and fruitfully. its all the implementation of that in the human society. - The Sage, may be the wise man or woman. In Chinese Classical text it was a man rather than a woman. The sage is a human wise enough to be responsible for its own behavior. The Sage take care of the relationship of themselves and heaven or The natural order. They implement it in themselves. - The Doctor, or a practitioner is responsible to take in charge the those unable to fix themselves and their inner disorders: the patient. So it is the one who takes care of the relationship with the patient, as well as the relationship of the patient and the natural order. The doctor s role is to restore the natural order and to help to implement it in their patient. Character (zhi - 治 ) (0:07:00) zhi - 治 - to set right - to government - to put in good order Character (lǐ - 理 ) (0:24:30) lǐ - 理 - The Inherent pattern of things - put in order - inherent pattern of life 10 of 43

11 NCCAOM Code of Ethics - Principal 1 (0:10:30) Respect the rights, privacy and dignity of my patients and maintain confidentiality and professional boundaries at all times. Huainanzi chapter 11 (0:12:30) Meyers translation: 常欲在於虛, 則有不能為虛矣 ; 若夫不為虛 虛者, 此所慕 不能致也 If I constantly want to reside in emptiness, then I cannot become empty. If I do not make myself empty and become empty spontaneously, none of my goals will not be met. (Meyers, p.419) Dao De Jing chapter 51 (0:16:00) Henricks translation 道之尊, 德之貴, 夫莫之命 常 然 故道 之德畜之, 之育之, 成之熟之, 養之復之 ; 不有, 為 不恃, 不宰, 是謂 德 The Way gives birth to them and Virtue nourishes them; Substance gives them form and their unique capacities complete them. Therefore, the ten thousand things venerate the Way and honor Virtue. As for their veneration of the Way and their honoring of Virtue No one rewards them for it; it's constantly so on its own. The Way gives birth to them, nourishes them, matures them, completes them, rests them, rears them, supports them, and protects them. It gives birth to them but doesn't try to own them; It acts on their behalf but doesn't make them dependent; It matures them but doesn't rule them. This we call Profound Virtue. (Henricks) 11 of 43

12 Dao De Jing chapter 9 (0:18:00) Henricks translation 功成名遂退, 天之道 To retire when the deep is done Is the way (dao 道 ) that is (tian 天 ) heaven s works. (Ames & Hall) When the deed is accomplished you retire; Such is Heaven's Way! (Henricks) Dao De Jing chapter 2 (0:18:30) Henricks translation 是以聖 處無為之事, 不 之教, 萬物作焉 不辭, 不有, 為 不恃, 功成 弗居 夫惟弗居, 是以不去 Therefore the Sage dwells in nonactive affairs and practices the wordless teaching. The ten thousand things arise, but he doesn't begin them; He acts on their behalf, but he doesn't make them dependent; He accomplishes his tasks, but he doesn't dwell on them; It is only because he doesn't dwell on them, that they therefore do not leave him. (Henricks) It is for this reason that sages keep to service that does not entail coercion (wuwei) And disseminate teachings that go beyond what can be said. In all that happens (wanwu), The sages develop things but do not initiate them, They act on behalf of things but do not lay any claim to them, They see things through to the fruition but do not take credit for them. It is only because they do not take credit for them that things do not take their leave. (Ames & Hall) 12 of 43

13 Huainanzi chapter 19 (0:19:30) Major & Queen s translation 夫地勢, 東流, 必事焉, 然後 潦得 稼春, 必加功焉, 故五穀得遂 The propensity of terrain (is such that) water flows east, but people must work on it so that the flood waters flow through the valleys. Grain and crops grow in the spring, but people must apply their efforts to them so that the five grains can reach maturity (Major & Queen p.770) Huainanzi chapter 19 (0:23:00) Major & Queen s translation 聽其 流, 待其, 則鯀 禹之功不, 后稷之智不 若吾所謂 無為 者, 私志不得 公道, 嗜欲不得枉正術, 循理 舉事, 因資, 權 然之勢, 曲故不得容者, 事成 弗伐, 功 名弗有, 謂其感 不應, 攻 不動者 If they had let the water Flow naturally or waited for the plants to grow by themselves, the accomplishments of Gun and Yu would not have been established, and the wisdom of Lord Millet would not have been employed. What I call non-action [means] not allowing private ambitions to interfere with the public Way, not allowing lustful desires to distort upright techniques. [It means] complying with the inherent patterns of things (Major & Queen p.770) Huainanzi chapter 19 (0:26:00) Major & Queen s translation [It means] complying with the inherent patterns of things when initiating undertakings, according with the natural endowments of things when establishing accomplishments, and advancing the natural propensities of things so that misguided precedents are not able to dominate. Thus, the undertakings of government will succeed, but [you] personally will not be glorified [Your] accomplishments will be established, but your reputation will not obtain. [Non-action] does not mean that a stimulus will not produce a response or that a push will not move [something] 13 of 43

14 Lüshi Chunqiu book XV, ch.8 (0:21:00) J. Knoblock and Jeffrey Riegel s Translation When a man from Chu was fording a river, his sword fell from the boat into the water. He immediately made a notch in the boat and declared, This is where my sword went in When the boat stopped, he went into the water to search for his sword in the spot indicated by the notch he had made. The boat had moved, but his sword had not. Was it not sheer delusion to search for a sword this way? Using ancient laws to govern the state is no different. Since the time has changed but the laws have not followed suit, will it not be difficult to bring about order using them? (Translation J. Knoblock and Jeffrey Riegel)` Suwen chapter 5 (0:28:30) Elisabeth Rochat de la Vallée s translation 是以聖 為無為之事. 樂恬憺之能. 從欲快志於虛無之守. 故壽命無窮. 與天地終. 此聖 之治 也. This is why the Sages practices doing without doing (wu wei 無為 ), delighting in their capacity for serenity without passion, followed their desires (yu 欲 ) and benefited from their willpower (zhi 志 ), maintaining themselves in emptiness and nothingness (xu wu 虛無 ). Endlessly their long life enabled them to accomplish their destiny (ming 命 ), without a fixed term except that of Heaven and Earth. This is how the Sages conducted their lives (zhi shen 治身 ). Sun Simiao - Qianjinfang - Forward text (0:29:30) Paul Unschuld s translation 凡 醫治病, 必當安神定志, 無欲無求, 先發 慈惻隱之, 誓願普救含靈之苦 Whenever a great physician treats diseases, he has to be mentally calm ( 安神 ) and his disposition firm ( 定志 ). He should not give way to wishes and desires, but has to develop first a marked attitude of compassion. He should commit himself firmly to the willingness to take the effort to save every living creature. 14 of 43

15 Sun Simiao - Qianjinfang - Forward text - ch. 1, sec. 2 (0:30:00) According to the reputations of medicine, it is not permissible to be talkative and make provocative speeches, to make fun of others and raise one's voice, to decide over right and wrong, and to discuss other people and their business. The great practitioner of the Suwen respect and take the patient as they are, without being judgmental, just evaluating the effect of the situation of the situation in which patients are on the movement and balance of their Qi Suwen chapter 77 (0:31:00) Paul Unschuld s translation 聖 之治病也. 必知天地陰陽. 四時經紀. 五藏六府. 雌雄表裡. 刺灸砭. 毒藥所主. 從容 事. 以明經道. [...] When the sages treated a disease, they certainly knew the yin and yang (qi) of heaven and earth and the normal arrangements of the four seasons; the five depots and six palaces, female and male, exterior and interior, (as well as) piercing, cauterization, pointed stones, and toxic drugs with all (the diseases) they master. Their approach to the human affairs was natural, thereby understanding the Way laid down in the classics. [ ] Suwen chapter 77 (0:31:00) Paul Unschuld s translation. 貴賤貪富, 各異品理, 問年少 勇懼之理審於分部, 知病本始 [...] The noble and the common, the poor and the wealthy, they all (represent) a structure of different ranks, (and the sages) inquired (from the patients) whether they were young or old, and whether they had a character of courage or timidity. They investigated (all the) divisions and sections (of the human body) and they knew the root and the beginning of the diseases (to be treated). [...] When an uneducated practitioner treats this and hastily pierces yin and yang, the (patient s) body will disintegrate; the sinews in his four limbs will become twisted and the day of death will be foreseeable. If a physician is unable to reach an understanding, and if he does not inquire how (a disease) developed, and if he is (able) only to tell the day of (the patient s) death, then he, too, is an uneducated practitioner. (P. Unschuld) 15 of 43

16 NCCAOM Code of Ethics - Principal 2 (0:32:30) Treat within my lawful scope of my practice and training and only if I am able to safely, competently and effectively do so. Lunyu - lúnyǔ - 論語 - Analects - book 2, Line 17 (0:34:00) J. Legge s translation : 由! 誨 知之乎? 知之為知之, 不知為不知, 是知也 The Master said, "You, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it - this is knowledge." Xunzi - Confucian philosopher - chapter 21 (0:35:00) Burton Watson s translation. 何以知道 何以知 虛壹靜 未嘗不臧然 有所謂虛 未嘗不兩然 有所謂壹 未嘗不動然 有所謂靜 有知知 有志志也者臧也然 有所謂虛不以所已臧害所將受謂之虛 有知知 有異異也者同時兼知之同時兼知之兩也然 有所謂壹不以夫 害此謂之壹 臥則夢倫則 使之則謀故 未嘗不動也然 有所謂靜不以夢劇亂知謂之靜未得道 求道者謂之虛壹 靜 How does a man understand (zhi 知 ) the Way (dao 道 )? Through the mind (xin 心 ). And how can the mind understand it? Because it is empty (xu 虛 ), unified (yi 壹 ), and still (jing 靜 ). The mind is constantly storing up things, and yet it is said to be empty. The mind is constantly marked by diversity, and yet it is said to be unified. The mind is constantly moving, and yet it is said to be still. Man is born with an intellect (zhi 知 ), and where there is intellect there is memory (zhi 志 ). Memory is what is stored up (cang 藏 ) in the mind (xin 心 ). Yet the mind is said to be empty (xu 虛 ) because what has already been stored up in it does not hinder the reception of new impressions. Therefore it is said to be empty. When the mind is asleep, it produces dreams; when it is unoccupied, it wanders off in idle fancy; and if allowed to do so, it will produce from there all manner of plots and schemes. Hence the mind is constantly moving. And yet it is said to be still, because it does not allow such dreams and noisy fancies to disorder its understanding (zhi 知 ). Therefore it is said to be still. (Transl. Burton Watson) 16 of 43

17 Xunzi - Confucian philosopher - chapter 21 (0:35:00) John Knoblock s translation from Foreign Languages Press 凡以知, 之性也 ; 可以知, 物之理也 以可以知 之性, 求可以知物之理, 無所疑 之, 則沒世窮年不能無也 其所以貫理焉雖億萬, 已不 浹萬物之變, 與愚者若 學, 與愚者若, 猶不知錯, 夫是之謂妄 故學也者, 固學 之也 惡乎 之? As a general principle, the faculty of knowing belongs to the inborn nature of man. That thing are knowable is part of the natural principle of order of things. Men use their innate faculty of knowing to seek the natural principles or order, which allow things to be known. But if no boundary to the search is fixed, then even to the end of your life you will be incapable of knowing everything. Although you may make countless attempts to master the natural principles of order, in the end your effort will be insufficient to encompass the complete cycle of the transformation of the myriad things, and you and the fool will be as one. Also you study until old age and your children have grown up, you and the fool will still be as one, for even then you do not kwon when to give up. Truly this is to be what is called a reckless fool. Suwen chapter 80 (0:37:00) Paul Unschuld s translation 是以診有. 坐起有常. 出 有. 以轉神明. 必清必淨. 上觀下觀. 司 正邪. 別五中部. 按脈動靜. 循尺滑濇. 寒溫之意. 視其. 合之病能. 逆從以得. 復知病名. 診可 全. 不失 情. 故診之. 或視息視意. 故不失條理. 道甚明察. 故能 久. 不知此道. 失經絕理. 亡 妄期. 此謂失道 Therefore, diagnosis has an important method. Resting and rising are to be based on regularity (chang 常 ); leaving and entering should follow a [proper] conduct (xing ), to focus [one s] spirit brilliance (shen ming 神明 ) on [the patient.] It is essential to be clear and to be pure, to behold the above and to behold the below, [...] Once it is understood whether [a movement] is contrary to or follows [its regular course] and if further the name of the disease is known, then diagnosis can bring success in all [cases treated] and a person s [normal] nature (qing 情 ) cannot be missed. Hence, in diagnosis occasionally [it is essential] to observe [the patient s] breathing (xi 息 ) and to find out [his] sentiments (yi 意 ). Hence, if the regular structure (li 理 ) [of diagnostic steps] is not missed, the Way is very clear; hence, it can last long. 17 of 43

18 He who does not know this Way, he misses the conduits and breaks the [skin] structures (li 理 ); he [utters] absurd words and offers absurd predictions. This is called to miss the Way. Suwen chapter 80 (0:37:00) Elisabeth Rochat de la Vallée s translation 故診之. 或視息視意. 故不不失條理理. 道甚明察. 故能 長久. 不不知此道. 失經絕理理. 亡 言妄期. 此謂失道 When doing a diagnosis of someone, look at the breathing (xi 息 ) and look at the intent (inner disposition, yi 意 ). When nothing is lost in the method (the orderly sequence of the process, tiao li 條理理 ), the way to proceed (dao 道 ) is perceived with absolute clarity. Hence one can last long. The one who does not know this way to proceed (dao 道 ) lose the norms (the great rules of the organization of life, the meridians, jing 經 ) and separate from the great principles (organizing life, li 理理 ); what he says is at loss (for useful action) and what he anticipates is inconsiderate (groundless). This is called to lose the way (shi dao 失道 ) Sunzi Bingfa - Art of War by Sun Zi - chapter 5 (0:39:30) L. Giles translation 故 : 知彼知, 百戰不殆 ; 不知彼 知, 勝 負 ; 不知彼, 不知, 每戰必敗 Hence the saying: If you know (zhi 知 ) the enemy (bi 彼 ) and know yourself (ji 己 ), you need not fear the result of a hundred battles. If you know yourself but not the enemy, for every victory gained you will also suffer a defeat. If you know neither the enemy nor yourself, you will succumb in every battle. (L. Giles) Sonshi s translation 故 : 知彼知, 百戰不殆 ; 不知彼 知, 勝 負 ; 不知彼, 不知, 每戰必敗 Therefore I say: One who knows the enemy and knows himself will not be in danger in a hundred battles. One who does not know the enemy but knows himself will sometimes win, sometimes lose. One who does not know the enemy and does not know himself will be in danger in every battle. (Sonshi) 18 of 43

19 Yinshu 引書 - Yangsheng - 養 生 - Nurturing life (0:40:00) Vivien Lo s translation 貴 之所以得病者以其喜怒之不和也喜則陽氣多怒則陰氣多是以道者喜急昫 ( 呴 ) 怒則劇吹以和之吸天地之精氣實其陰故能 病 The reason that nobility get illness is that they do not harmonize their joys and passions. if they are joyful then the yangqi is in excess. If they are angry then the yinqi is in excess. On account of this, if those that follow the Way are joyful then they quickly exhale (warm breath) (xu 呴 ), and if they become angry they increasingly puff out (moist breath) (chui 吹 ), in order to harmonize it. They breathe in (ji 吸 ) the quintessential qi (jing qi 精氣 ) of heaven and earth to make yin substantial (shi 實 ), hence they will be able to avoid illness. (YINSHU- Vivien Lo ) Suwen chapter 39 (0:41:00) Elisabeth Rochat de la Vallée s & Paul Unschuld s translation 帝 善. 余知百病 於氣也. 怒則氣上. 喜則氣緩. 悲則氣消. 恐則氣下. 寒則氣收. 炅則氣泄. 驚則氣亂. 勞則氣耗. 思則氣結. [...] When there is anger (nu 怒怒 ) the qi ( 氣 ) rises up (shang 上 ). When there is elation (xi 喜 ) the qi becomes loose (huan 緩 ).[ When there is sadness (bei 悲 ), the qi disappears (xiao 消 ). When there is fear (kong 恐 ), the qi descends (xia 下 ).[...] When there is fright (startling with fright, jing 驚 ) the qi is in disorder (luan 亂 ). [...] When there is obsessive thought (si 思 ) the qi is knotted (jie 結 ). (Elisabeth Rochat de la Vallée) [ ] When one is angry, then the qi rises. When one is joyous, then the qi relaxes. When one is sad, then the qi dissipates. When one is in fear, then the qi moves down. In case of cold the qi collects; in case of heat, the qi Jlows out. When one is frightened, then the qi is in disorder When one is exhausted, then the qi is wasted. When one is pensive, then the qi lumps together. (P. Unschuld) 19 of 43

20 Lunyu - lúnyǔ - 論語 - Analects, book 1, line 4 (0:41:45) J. Legge s translation 曾 : 吾 三省吾 : 為 謀 不忠乎? 與朋友交 不信乎? 傳不習乎? The philosopher Zeng said, "I daily examine myself on three points: whether, in transacting business for others, I may have been not faithful; whether, in intercourse with friends, I may have been not sincere; whether I may have not mastered and practiced the instructions of my teacher." Zhong Yong - zhōng yōng - 中庸 - The Doctrine of the Mean (0:42:00) The text is attributed to Zisi, the only grandson of Confucius. It was published as a chapter in the Classic of Rites. It is one of the four books of Confucius. Suwen chapter 78 (0:43:30) Paul Unschuld translation 精神不專, 志意不理, 外內相失, 故時疑殆 診不知陰陽逆從之理, 此治之 失矣 The reasons why there is no success in all (cases treated are the following:) When the essence spirit ( vital spirit, jing shen - 精神 ) is not concentrated and when the mind lacks understanding, outside and inside lose mutual correspondence. Hence, (practitioners) often encounter uncertainties and dangers. If in diagnosing (a disease a practitioner) does not know the structures (lǐ - 理理 ) of yin and yang and of (movements) contrary to or following (their regular course), this is the First (reason of) therapeutic failure. 20 of 43

21 NCCAOM Code of Ethics - Principal 3 (0:44:00) Allow my patients to fully participate in decisions related to their healthcare by documenting and keeping them informed of my treatments and outcomes. Xunzi chapter 21 (0:46:00) Tr. Knoblock s translation 故 譬如槃, 正錯 勿動, 則湛濁在下, 清明在上, 則 以 鬒眉 察理矣 微 過之, 湛濁動乎下, 清明亂於上, 則不可以得 形之正也 亦如是矣 故導之以理, 養之以清, 物莫之傾, 則 以定是 決嫌疑矣 物引之, 則其正外易, 其 內傾, 則不 以決麤理矣 Hence, the human mind may be compared to a pan of water. If you place the pan upright and do not stir the water up, the mud will sink to the bottom, and the water on top will be clear and pure enough to see your beard and eyebrows and to examine the lines (li 理理 ) on your face. But if a slight wind passes over the surface, the submerged mud will be stirred up from the bottom, and the clarity and purity (qing ming 清明 ) of the water at the top will be disturbed so that it is impossible to obtain the correct impression of even the general outline of the face. Now the mind (xin 心 ) is just the same. Thus, if you lead it with rational principles (li 理理 ), nurture it with purity (qing 清 ), and not allow mere things to tilt it, then it will be adequate to determine right and wrong and to resolve any doubtful points. But if small things pull at it so that its right relation with the external world is altered and the mind s inner workings are «tilted», then it will be inadequate to decide even gross patterns (cu li 麤理理 ). (Tr. Knoblock) 21 of 43

22 Huainanzi chapter 1 (0:48:15) Lau & Ames translation 是故天下之事, 不可為也, 因其 然 推之 萬物之變, 不可究也, 秉其要歸之趣 夫鏡 之與形接也, 不設智故, 圓曲直弗能逃也 是故響不肆應, 景不 設, 叫呼彷彿, 默然 得 Therefore, the affairs of the world cannot be deliberately controlled. You must draw them out by following their natural direction. The alterations of the myriad things cannot be fathomed. You must grasp their essential tendencies and guide them to their homes. When a water mirror comes in contact with shapes, it is not because of wisdom and precedent that it is able to flawlessly reflect the square, round, crooked, and straight. Therefore, the echo does not respond at random, and the shadow does not independently arise. They mimic sounds and forms and tacitly grasp them. Suwen chapter 14 (0:49:30) Elisabeth Rochat de la Vallée & Paul Unschuld s Translation 岐伯. 病為本. 為標. 標本不得. 邪氣不服. 此之謂也. Qi Bo said : The patient (bing 病 ) is the root (the tree-trunk, ben 本 ) and the practitioner (gong ) is the branches (biao 標 ). When branches and root do not get one together (bu de 不得 ), the perverse qi (xie qi 邪氣 ) are not controlled. (Elisabeth Rochat de la Vallée) Qi Bo: [When it is said] The disease is the root and the practitioner is the tip. If tip and root do not match, the evil qi does not yield, [then] this means just the same. (Paul Unschuld) 22 of 43

23 Sun Simiao - Qianjinfang - Forward text (0:50:30) Paul Unschuld s Translation 夫 醫之體, 欲得澄神內視, 望之儼然, 寬裕汪汪, 不皎不昧, 省病診疾, 意深, 詳察形候, 纖毫勿失, Therefore, a great physician should possess a clear mind in order to look at himself; he should make a dignified appearance, neither luminous nor somber. It is his duty to reduce diseases and to diagnose sufferings and for this purpose ( 至意 ) to examine carefully the external indications and the symptoms appearing in the pulse. He has to include all the details, and should not overlook anything. (P. Unschuld) Linshu chapter 29 (0:50:45) Paul Unschuld s Translation 之情. 莫不惡死 樂. 告之以其敗. 語之以其善. 導之以其所便. 開之以其所苦. 雖有無道之. 惡有不聽者乎. Huang Di: The stomach longs for cold beverages. The intestines long for hot beverages. Both are opposed to each other. How is it possible to ease a condition [under such circumstances]? And further, kings, dukes, and eminent personalities, persons eating bloody [meat], they are arrogant, they follow only their own desires, and they look down upon the common people. Hence it is impossible to approach them with [dietary] prohibitions. If one were to prohibit them something, this would be against their mind. If one were to follow their [desires], this would aggravate their disease. To ease their condition, how can this be done? To cure them, what is to be done first? Qi Bo: The intrinsic nature of humans is such: there is no one who does not abhor death and enjoys life. Inform them of what will destroy them. Tell them what will be good for them. Guide them to what will ease their condition. Open their minds to everything that will bring suffering. Even if these are people who do not follow the WAY, why should they not listen? Man s nature is such that everyone abhors death and loves to live. (If the physician) speaks to the (patient) of what is destructive, if he tells him of what is beneficial, if he guides him by (pointing out) what is convenient for him, and if he explains to him what makes him suffer, why should not even those listen, who are outside the Way? 23 of 43

24 Suwen chapter 11 (0:51:00) Elisabeth Rochat de la Vallée s Translation 拘於 神者. 不可與 德. 惡於鍼 者. 不可與 巧. 病不許治者. 病必不治. 治之無功矣. To the one who is prey to demons and geniuses (spirits of Earth and of Heaven : gui shen 鬼神 ) it is impossible to speak efficiently of the supreme Virtue (zhi de 至德 ). To the one who loathes needles, it is impossible to speak efficiently of the supreme skillfulness (zhi qiao 至巧 ). If the ill person does not accept to be cured (zhi 治 ), the illness will never be cured and the healer will have no result. Linshu chapter 29 (0:51:30) Elisabeth Rochat de la Vallée s Translation 且夫王公 之君. 驕恣從欲. 輕 無能禁之. 禁之則逆其志. 順之則加其病. 便之奈何. 治之何先. Furthermore, kings and dukes, all the great personages who eat blood (meat), they are proud (arrogant) and indulge in (give license to) their desires; they treat lightly (consider of scant importance) the others. It makes difficult even impossible to prohibit (some beverages or food); these prohibitions will go against their will. But when they follow their desires, it aggravates their illness. What is convenient to do? And what has to be treat (rule, put in order, 治 ) first? (Elisabeth Rochat de la Vallée) 岐伯. 之情. 莫不惡死 樂. 告之以其敗. 語之以其善. 導之以其所便. 開之以其所苦. 雖有無道之. 惡有不聽者乎. Qi Bo : It belongs to the natural (intrinsic) disposition (feelings) of the humans to loathe (detest) death and to delight in life. Inform them on what can destroy (ruin) them (their life); tell them what can be good for them. Advise them on what is convenient for their condition. Expose what brings them bitter suffering. Even if they are this kind of person who do not follow the Way (who are without principles, who do not follow the patterns of the natural order of life), how would they not listen to you? 24 of 43

25 Suwen chapter 13 (0:55:00) Elisabeth Rochat de la Vallée s Translation 岐伯. 治之極於. 帝. 何謂. 岐伯. 者因得之. 帝. 奈何. 岐伯. 閉 塞牖. 繫之病者. 數問其情. 以從其意. 得神者昌. 失神者亡. Link up with the patient; ask methodical and numerous questions on the patient s inner dispositions (qing 情 ),so that to follow his intent (yi 意, state of mind). To possess (de 得 ) the spirits is the radiant splendor (chang 昌 ). To lose (shi 失 ) the spirits is the annihilation (wang 亡 ). Qi Bo: The utmost [principle] in treatment lies with the oneness. [Huang] Di: What is that to say, the oneness? Qi Bo: There is oneness, and therefore one gets it. [Huang] Di: How? Qi Bo: Close the door and shut the windows, tie yourself to the patient, repeatedly inquire about [his] feelings (qing 情 ), adapt [your treatment] to his sentiments (yi 意 ). If one gets a hold (de 得 ) of the spirit, the [patient] will prosper; if the spirit is lost (shi 失 ), [the patient] perishes. (P. Unschuld) 25 of 43

26 NCCAOM Code of Ethics - Principal 4 (0:55:30) Accept and treat those seeking my services in a fair and nondiscriminatory manner. Lunyu - lúnyǔ - 論語 - Analects - book 2, Line 14 (0:56:00) J. Legge s translation : 君 周 不, 不周 The Master said, "The superior man is catholic and not partisan. The mean man is partisan and not catholic." Dao De Jing chapter 49 (0:57:00) Henricks translation 善者吾善之, 不善者吾亦善之 德善矣, 信者吾信之, 不信者吾亦信之, 德信矣 聖 在天下惵惵, 為天下渾其 百姓皆注其, 聖 皆孩之 Those who are good, the sage regards as good. Those who are not good he also regards as good. In this way he attains goodness. Those who are trustworthy he trusts; And those who are not trustworthy he also trusts. In this way he gets their trust. As for the Sage's presence in the world he is one with it. And with the world he merges his mind. The common people all fix their eyes and ears on him. And the Sage treats them all as his children. (Henricks) De Amicitia - the Odes of Friendship (0:59:00) Author: Mateo Ricci written in of 43

27 Lunyu - lúnyǔ - 論語 - Analects - book 12, Line 5 (0:59:00) J. Legge & Edward Slingerland s translation 司 憂 : 皆有兄弟, 我獨亡 夏 : 商聞之矣 : 死 有命, 富貴在天 君 敬 無失, 與 恭 有禮 四海之內, 皆兄弟也 君 何患乎無兄弟也? Niu, full of anxiety, said, "Other men all have their brothers, I only have not." Zi Xia said to him, "There is the following saying which I have heard - 'Death and life have their determined appointment; riches and honors depend upon Heaven.' Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety - then all within the four seas will be his brothers. What has the superior man to do with being distressed because he has no brothers?» (J. Legge) Zixia replied, I have heard it said, Life and death are governed by fate, wealth and honor are determined by Heaven. A gentleman is respectful and free of errors. He is reverent and ritually proper in his dealings with others. In this way, everyone within the Four Seas is his brother. How could a gentleman be concerned about not having brothers? (Edward Slingerland) Zhang Zai, - Zhāng Zài - 張載 - The western inscription (1:01:00) Elisabeth Rochat de la Vallée s Translation 乾稱, 坤稱母 ; 予茲藐焉, 乃混然中處 故天地之塞, 吾其體 ; 天地之帥, 吾其性 民吾同胞, 物吾與也 Heaven is my father and Earth is my mother. And I, insignificant petty thing, I find my place in their middle. That which fills Heaven and Earth, I take it as my body. That which leads commands) Heaven and Earth, I take it as my nature. All people are my brothers (and sisters?), all beings are my companion. [...] 尊 年, 所以 其 ; 慈孤弱, 所以幼幼 聖其合德, 賢其秀也 凡天下疲癃殘疾 惸獨鰥寡, 皆吾兄弟之顛連 無告者也 Respect those who are old so you treat with honor the elders; care for those who are orphans and weak, so you cherish the young. The sage is united in his potency (with Heaven and Earth); the worthy is the most accomplished. Wherever under Heaven (on earth), there is people who are infirm, exhausted, crippled, sick, who have lost their sisters or brothers, their husband or 27 of 43

28 wife, their children, they are all my brothers and sisters, all those who have no recourse (nowhere, nobody to turn to). [...] Linshu chapter 29 (1:03:00) Elisabeth Rochat de la Vallée s Translation 岐伯. 國問俗. 家問諱. 上堂問禮. 臨病 問所便. Qi Bo : When entering in a country, we ask about its customs (mores, convention, usual actions). When entering in a family, we ask about its taboos (abstain from referring to someone or something by name, out of respect). When ascending to the great hall (a raised platform for seating honored persons, or placing ritual objects, main building for reception or audience), we ask about the rituals (proprieties, ceremonial, etiquette : prescribed behavior) When approaching (visiting) someone who is sick (a patient), we ask about what can ease (relieve) them (what is convenient). 28 of 43

29 NCCAOM Code of Ethics - Principal 5 (1:04:30) Render the highest quality of care and make timely referrals to other health care professionals as may be appropriate. Lunyu - lúnyǔ - 論語 - Analects - book 7, Line 21 (1:05:30) J. Legge s translation : 三, 必有我師焉 擇其善者 從之, 其不善者 改之 The Master said, "When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them." Lingshu chapter 9 (1:09:30) Elisabeth Rochat de la Vallée s Translation 深居靜處. 占神往來. 閉 塞牖. 魂魄不散. 專意 神. 精氣之分. 聞 聲. 以收其精. 必 其神. 令志在鍼. Stay in a quiet and peaceful place; observe the signs of the coming and going of the spirits. Close windows and shut doors, so that Hun ( 魂 ) and Po ( 魄 ) do not dissipate. Concentrate you mind (zhuan yi 專意, intent) and unify your spiritual power (yi shen 神 ), so that essences and qi (jing qi 精氣 ) distribute themselves correctly (as they should). When no noise coming from humans reaches the ears, the essences are gathered; and thus the spirits being in the unity (oneness), the carrying out orders will (zhi 志 ) is present in the needle. The needle is inserted in the surface area and remains a while, manipulated with delicacy and at the surface in order to move the spirits. As soon as the qi has come, stop (the treatment). Paul Unschuld translation 深居靜處. 占神往來. 閉 塞牖. 魂魄不散. 專意 神. 精氣之分. 聞 聲. 以收其精. 必 其神. 令志在鍼. [A needling is to be applied] inside a calm location; the coming and going of the spirit is to be investigated. The doors and windows remain shut; the hun and the po soul are unable to dissipate. [The healer] concentrates his spirit; essence and qi do not part. 29 of 43

30 No one s voice can be heard; this way he collects his essence. He must focus his own spirit and attach his mind to the needle. [The needle] is inserted superficially, and remains there for a while. The insertion reaches only slightly beyond the surface, so as to relocate [the patient s] spirit. Once the qi have arrived [the needle] rests. Lingshu chapter 1 (1:12:00) Paul Unschuld s old translation. 持鍼之道. 堅者為寶. 正指直刺. 無鍼左右. 神在秋毫. 屬意病者. 審視 脈者. 刺之無殆. 刺之時. 必在懸陽. 及與兩衛. 神屬勿去. 知病存亡. 脈者. 在殃橫居. 視之獨澄. 切之獨堅 The best way to hold a needle is (to grab it) firmly. (The needle should) point exactly (downward) and it should pierce straight (into the skin). One should not (allow) the needle (to move diagonally to) the left or right. One s spirit must focus on (details as fine as) autumn down; one s attention ( 意 ) must be entirely with the patient. One examines the blood vessels ( 脈 ) (with sufficient care) so that needling them will cause no danger. At the moment one inserts the needle, it is essential to lift the (patient s) yang, and to (pay attention to) his two protections. (One beholds whether the patient s) spirits stays with him or has left already, and hence knows whether the patient will survive or die. Where the blood-vessels cross over a transport (point where the needles are to be inserted), they can be discerned most clearly, and they can be felt in all their firmness. (P. Unschuld) Lingshu chapter 1 (1:12:00) Paul Unschuld s and L.S. translation 持鍼之道. 堅者為寶. 正指直刺. 無鍼左右. 神在秋毫. 屬意病者. 審視 脈者. 刺之無殆. 刺之時. 必在懸陽. 及與兩衛. 神屬勿去. 知病存亡. 脈者. 在殃橫居. 視之獨澄. 切之獨堅 The WAY to hold the needle, a firm grip is most valuable. A correct posture of the fingers goes along with a straight insertion; there must not be a needle movement to the left or to the right. The spirit is concentrated on the minutest detail. //Those who focus their senses on the disease, those who carefully inspect the blood and its vessels, their piercing will never result in a disaster.// At the moment of piercing the focus is on the suspended yang and on the two guards. The spirit remains attached and must not leave. This way one knows whether the patient will survive or is doomed to perish. As for the blood vessels, they lie diagonally to the transport [openings]. If one looks at them, they appear distinctly clear. If one presses them, they appear distinctly hard. 30 of 43

31 Sun Simiao - Qianjinfang - Forward text (1:13:30) Paul Unschuld s translation 關尺有浮沉弦緊之亂, 流注有 下淺深之差, 肌膚筋 有濃薄剛柔之異, 唯 精微者, 始可與 於茲矣 今以 精 微之事, 求之於 粗 淺之思, 其不殆哉 _ Only someone who gives his undivided mental attention can begin to elaborate on these symptoms. This undivided attention must be given even to the last details which are related to the irregularities in the depth and the marking of the various kinds of pulsations, which condition the variations in the position of the acupuncture points and which are responsible for the deviations in the thickness and strength of the flesh and bones. [ ] 夫 醫之體, 欲得澄神內視, 望之儼然, 寬裕汪汪, 不皎不昧, 省病診疾, 意深, 詳察形候, 纖毫勿失, 處判針藥, 無得參差 雖 病宜速救, 要須臨事不惑, 唯當審諦覃思, 不得於性命之上, 率爾 逞俊快, 邀射名節, 甚不仁矣 Therefore, a great physician should possess a clear mind in order to look at himself; he should make a dignified appearance, neither luminous nor somber. It is his duty to reduce diseases and to diagnose sufferings and for this purpose to examine carefully the external indications and the symptoms appearing in the pulse. He has to include all the details, and should not overlook anything. In the decision over the subsequent treatment with acupuncture or with medicaments, nothing should occur that is contrary to regulations. The saying goes: "In case of a disease, one has to help quickly," yet it is nevertheless indispensable to acquaint oneself fully with the particular situation so that there remain no doubts. It is important that the examination be carried out with perseverance. Wherever someone's life is at stake, one should neither act hastily, nor rely on one's own superiority and ability, and least of all keep one's own reputation in mind. This would not correspond to the demands of humaneness! (ren 仁 ) Daxue - 大學 - Great Learning (1:17:00) 湯之盤銘 茍 新 新 又 新 Charles Muller & J. Legge translation The inscription of the bath of King Tang said, If you renew yourself for one day, you can renew yourself daily, and continue to do so. (Charles Muller) On the bathing tub of Tang, the following words were engraved: "If you can one day renovate yourself, do so from day to day. Yea, let there be daily renovation." (J. Legge) 31 of 43

32 NCCAOM Code of Ethics - Principal 6 (1:20:00) Continue to advance my knowledge through education, training and collaboration with my colleagues to maintain excellence and high ethical standards in our profession. Lunyu - lúnyǔ - 論語 - Analects - book 1, Line 14 (1:21:00) J. Legge s translation : 君 無求飽, 居無求安, 敏於事 慎於, 就有道 正焉, 可謂好學也已 The Master said, "He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified - such a person may be said indeed to love to learn. Lunyu - lúnyǔ - 論語 - Analects - book 5, Line 14 (1:24:30) J. Legge s translation 貢問 : 孔 何以謂之 也? : 敏 好學, 不恥下問, 是以謂之 也 Zi Gong asked, saying, "On what ground did Kong Wen get that title of Wen? He was of an active nature and yet fond of learning, and he was not ashamed to ask and learn of his inferiors! On these grounds he has been styled Wen." King Wen (wen wang 文王 ) (1:24:30) King Wen (wen wang 文王 ) is the father of Wu (wu sang 武王 ) who founded the Zhou dynasty ( BCE) wen 文 means civil (cultured) and wu 武 means (martial, warrior). The legend says that Kind Wen is the creator of the 8 trigrams in relation to the Post Heavenly orders, (hou tien 後天 ), Post Heaven. 32 of 43

33 Zhang Zai, - Zhāng Zài - 張載 - The western inscription (1:25:00) Elisabeth Rochat de la Vallée s Translation 富貴福澤, 將厚吾之 也 ; 貧賤憂戚, 庸 於成也 存, 吾順事, 沒, 吾寧也 Richnesses (wealth), honors, favors, rewards give me the substance of my life. Poverty, disgrace, worries and distress are daily practice toward personal achievement. As long as I live, I follow and serve (Heaven); once dead, I ll be in peace. 33 of 43

34 NCCAOM Code of Ethics - Principal 7 (1:31:00) Support my medicine s access to all people and its growth in the broad spectrum of U.S. health care. Lingshu chapter 1 (1:32:00) Paul Unschuld s translation 帝問於岐伯. 余 萬民. 養百姓. 收其租稅. 余哀其不給. 屬有疾病. 余欲勿使被毒藥. 無 砭. 欲以微鍼. 通其經脈. 調其 氣. 營其逆順出 之會. Huang Di asked Qi Bo: I love all people, and caring for the entire population I receive their taxes. I feel sad when they are unable to pay their duties, and this is associated with their diseases. I wish that they are not affected by toxic medication and do not have to take recourse to pointed stones. Rather I wish that they make use of fine needles to keep open their conduits and vessels, to harmonize blood and qi, and to keep those locations in good order where their flow contrary to or in accordance with the norms occurs and where leaving and entering take place. It should be such that this [knowledge] is to be transmitted to subsequent generations, and it must be such that these laws are elucidated. It should be such that nothing ever is lost and that [their transmission] continues for long without interruption. To see to it that they are applied easily and difficult to forget, they should be laid down in commonly valid structures. They should be worded in separate paragraphs, distinguishing outer and inner, and creating a complete set from beginning to end. It should be such that all this is given a physical form, and hence a needle classic is to be established first. I wish to be informed of its nature. (P. Unschuld ) Lingshu chapter 25 (1:34:30) Paul Unschuld s translation 以天地之氣. 四時之法成. 君王眾庶. 盡欲全形. 形之疾病. 莫知其情. 留淫 深. 著於 髓. 私慮之. 余欲鍼除其疾病. Man comes to life through the qi of heaven and earth; he matures in accordance with the laws of the four seasons. Rulers and common people, they all wish to preserve [their] physical appearance. [As far as] the diseases of the physical appearance [are concerned, though,] no one knows their nature. Excessive [qi] staying [in the body] move deeper day by day. They attach themselves to the 34 of 43