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.
yù bǎn
What the chapter's title is named for, and the chapter's claim about itself: these essentials are 著之玉版, inscribed on jade, so that they will survive. It is the same gesture the book makes in chapter 8 with 靈蘭之室, the chamber where the treatise is stored — a text declaring that what it contains is worth the most durable material available. The rest of the chapter is short, dense and hard, which is the point.
dǎn
Jaundice, in three signs. Chapter 18 gives urine that is yellow and red while the patient lies quietly; eyes that are yellow; and 胃疸, hunger returning as soon as food has been taken, which is the central wasting under another name. One point about the text: the first of these is written in the base text with 疽 , the graph for a deep abscess, while the third is written with 疸 , the graph 說文 glosses as 黃病也. The two are kept as the base text gives them and the difference noted, since 疸 is plainly what the chapter means in both places.
jiǎ
The gathering chapter 48 sets against shan: it comes of a small, tight pulse that fails to beat up under the finger, and the chapter names it both from the three pulses that share that shape and from tightness in the third yang. The distinguishing mark is 不鼓 — the pulse does not rise — which is exactly what the large tight pulse of shan does.
jiē nüè
The opening word of the chapter and the only time it appears. Strictly the tertian malaria, every other day; here it stands for malaria in general, which is why the rest of the chapter can simply say 瘧. The question hung on it is not where malaria comes from — everyone knows it comes from wind — but why it keeps a schedule.
jīng
The stored, refined reserve of the body: slow to build, quickly spent. In this chapter it is what the intemperate exhaust through desire — a quantity that can run down, which is exactly why regimen matters.
jū
The seat — the part one sits on, and the older form of 居. Chapter 41 names it twice: in the first entry the pain draws up through the seat, and in the last the needle goes where the lower back and the seat meet.
jué yīn
The third of the three yin, and the closed. It lies before lesser yin and roots at Dadun on the great toe. The chapter calls it both 'the yin that cuts off yang' and 'the ultimate yin' — the last of the yin, where yang returns.
suì xīng
The planet Jupiter, the star of wood and of the east, and the one this chapter names when the wood circuit moves. Its name is the year: the planet steps through the lodges and returns in twelve years, and 歲 came to mean the year itself. In the ten tables of the chapter each circuit closes with 上應 and a star, and wood answers to this one — in surplus (歲木太過…上應歲星), in falling short (歲土不及…上應歲星), and again when revenge comes and the wind rises (復則大風暴發…上應歲星).
jù xū
Two points below Sanli on the stomach channel, named by their distance from it: 復下三里三寸，爲巨虚上廉；復下上廉三寸，爲巨虚下廉. The chapter gives them because it has just said that the large and small intestine both attach to the stomach, and the two points are where that attachment is read: 大腸屬上，小腸屬下. The phrase is compressed — 廉 is understood from the line before — and Zhang Jiebin expands it to 大腸屬上廉，小腸屬下廉. Later needling knows the points as Shangjuxu (Stomach 37) and Xiajuxu (Stomach 39), the lower of which is still the point for intestinal disorders.
jù yáng
This chapter's name for the greater yang channel. On the foot it is the bladder channel, on the hand the small intestine channel — exactly what chapters six and seven call 太陽. 王冰：足少陰，腎脈。巨陽，膀胱脈。The name matters because of the route: the bladder channel runs to the crown, which is why a crown disease is faulted there, and why the chapter can say the fault is in 足少陰、巨陽 in one breath.
yù jī
The name the chapter gives to what it has just written down: 命曰合玉機, it is called joined to the jade mechanism. What the mechanism is, the chapter has said two clauses earlier — 神轉不回，回則不轉，乃失其機, the spirit turns and does not return, and when it returns the 機 is lost. So 機 here is the pivot of life itself, and the title claims that this short text is fitted to it. The book later gives the same words to a whole treatise, 《玉機真藏論》.
jiě mài
A vessel named only in chapter 41, and the only one given two entries there. Its two forms are told apart by what the pain does — one pulls the shoulder and dims the eyes, the other grips like a belt and frightens — and by what the blood does, one stopping when it changes and the other when it runs red.