Each entry gives the term in traditional and simplified form, its pinyin, the senses it carries in the classical corpus, the passages where it does real work, and how published translations have rendered it.
shí yì
Eating well and yet wasting away — food passes through without building flesh. Named twice in chapter 37, from two different transmissions, making it the clearest case in the chapter of one illness with two sources.
shí yǐn bù jié
Intake that has lost the measure that should govern it. Chapter 29 sets it beside rising and resting out of season, and names the pair as the cause of damage that yin receives — as opposed to the wind and empty evil that yang receives from outside. The consequence the chapter gives is anatomical: what yin receives enters the five depots, and there it produces distension, fullness and blockage above and food-diarrhoea below, which in time becomes intestinal flux. The chapter is not preaching temperance; it is assigning a class of disease to a class of cause, and doing it with the same even hand it uses everywhere else.
xū xié
Evil that enters through an emptiness — the seasonal wind that arrives from its own quarter at its own time and finds the body undefended. Chapter 26 distinguishes it from 正邪, the mild evil that slips in through open pores when the body is exerted, and the distinction is clinical rather than moral: the empty evil is deep and must be avoided altogether, the upright evil is slight and no one notices it. The chapter's severity comes from the sentence about two emptinesses meeting — the body's and heaven's — which is where the evil reaches the bone.
diān jí
The falling disease — fits, seizures, and the derangements that go with them. Chapter 28 judges it entirely by the pulse: a pulse that beats large and slippery will settle of itself in time, while one that is small, hard and racing means death and no cure. Pressed on whether the disease is vacuous or replete, Qibo gives the answer that inverts the usual rule — vacuous, it can be treated; replete, the patient dies — because here repletion means the evil has taken hold and vacuity means it is loosening.
mù fēng
Eye wind is the second head wind of chapter 42. Wang Bing explains the anatomy: the greater yang vessel rises from the inner canthus over the forehead and enters the network of the brain, so wind that enters and binds the head shows in the eyes, and the eyes are cold.