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.
láo yào
Wine in which a drug has been carried — the chapter's prescription for numbness, given together with pressing and rubbing. The chapter's fourteenth chapter already established the book's suspicion of wine as a drink and its respect for wine as a medium; here the two are settled into one practice, and the practice is chosen because of where the trouble lies: numbness is reached neither by the needle nor by a draft taken inward, so the drug is carried in through the skin. Read alongside the chapter's other prescriptions and the principle is constant — the treatment is chosen for the tissue, not for the named disease.
zhěn fǎ
The question that opens chapter 17 — 診法何如 — and the whole chapter is the answer. What Qibo gives is not a technique but a set of conditions: take the pulse at dawn, before food and movement have stirred the qi; and then always read four things together — the pulse, the eyes, the five colours, and the strength of the frame — cross-referencing them (參伍) before deciding anything. The chapter's word for the practice is 法, a standard: something fixed enough to be held to, not a knack.
shí yào
Mineral drugs: fierce in qi, forbidden where the body is already hot. Chapter 40 postpones rather than forbids — judge them again on the jia and yi days.
zá hé
The emperor's question has two halves, and they are not the same accusation. 智未及邪 asks whether Lei Gong's understanding falls short; 將言以雜合耶 asks whether, instead of speaking from what he knows, he will patch an answer together out of pieces. The second is the more serious charge, because it is the failure of the second of the four errors — 受師不卒，妄作雜術，謬言爲道 — where an unfinished education is covered over by borrowed fragments and given the name of a method. 雜合 is therefore not a neutral word for mixture: it is what a physician does when he has no whole to speak from. The same graph returns at the close of the chapter as 雜術, the counterfeit art, and the pair frames the four failures.
zá hé yǐ zhì
The sentence the chapter was written for. Having set out five therapies from five regions, the text does not ask which one is right; it says the sage mixes them and each gets what suits it. Wang Bing: he uses them according to the region and each obtains what fits, and only the method of a sage can do this. The next clause gives the reason — he has got hold of the circumstances of the illness and knows the general shape of treatment. Five methods set side by side are not a choice between them.
bǐ lèi
To match kinds is the chapter's working method, and it is set against mere recitation. Lei Gong can recite the Canon of the Pulse, upper and lower chapters, and still cannot 别異比類, tell differences apart and match kinds. Huang Di's rebuke is that a physician who does not 引比類 has knowledge that is not clear — 不引比類，是知不明也 — and the sage, by contrast, 循法守度，援物比類，化之冥冥. The method is named six times and comes to rest at the very end of the chapter, joined to the Congrong: 明引比類從容, to draw plainly on the matching of kinds and the Congrong, is what the chapter calls 診輕.