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.
suǐ
The marrow — the substance inside the bone, and the deepest of the seven depths chapter 50 sets out. Every other depth in the chapter, once wounded, stirs a viscus and bears the illness of a season. The marrow is the exception: wounding it brings wasting and a weariness that does not leave, and the chapter gives it no season to belong to.
cái lì
The stock of strength a person is made of — the material side of the question the chapter asks about ageing. Huang Di's question puts it against the number of heaven: is an old man childless because his material strength is spent, or because that is the number? The answer is a count by sevens and eights, and a count answers both at once: what is spent is spent on a schedule.
féng shí
Meeting the time is the rule the whole of chapter 76 exists to make possible. The defending qi travels fifty circuits a day, twenty-five in the yang by day and twenty-five in the yin by night; at any moment it is in one channel and not another. So 刺實者，刺其來也；刺虚者，刺其去也 — drain as the qi arrives, fill as it departs — and 謹𠉀氣之所在而刺之，是謂逢時: watch where the qi is and needle there, and that is meeting the time. The chapter then gives the clock, counting the water in the clepsydra from one mark to twenty-five and naming the channel the qi is in at each. Miss it and 失時反𠉀者，百病不治 — the timing is not a refinement of the method, it is the method.
mó
The thin sheet of flesh that joins the spleen to the stomach. Chapter 29 raises it as an objection — how can so slight a connection support so large a function? — and answers by pointing to the vessel instead: foot Taiyin penetrates the stomach, belongs to the spleen and networks the pharynx, and it is by that channel, not by the membrane, that the spleen moves the stomach's fluids. The passage is one of the clearest moments in the Suwen where an anatomical observation and a functional claim are set against each other and the functional claim wins.
mù yuán
A region rather than a point: the space between the parted flesh, reached when an evil pressing inward to the five stores links crosswise into it. The chapter brings it in to explain the alternate-day fit — the road is long, the qi deep, the movement slow, so the evil cannot travel with the defensive qi and cannot come all the way out each day.
zhòng bì
The several obstructions, which the chapter uses to correct its own question. The Emperor describes a pain that shifts with the pulse and answers left to right, and Qibo says plainly: this is 衆痺, not 周痺. Each stays where it is, flaring and stopping by turns, dwelling and rising by turns, right answering left and left answering right — it cannot go all round, it only alternates. The treatment is the opposite of the circulating form: though the pain has stopped, needle the place it stopped in, so that it does not rise again.
xiāng shū yìng
The phrase is the chapter's summary of what makes its astronomy and its medicine one subject. 此皆陰陽表裏、上下、雌雄相輸應也 — all of these are yin and yang, exterior and interior, above and below, female and male, conveying to one another and answering one another. The list is not decorative: each pair is a relation in which one term delivers and the other responds, and the chapter's claim is that the same relation holds in the sky and in the body. That is why the sentence can continue without a break into 而道上知天文，下知地理，中知人事，可以長久 — the Way reaches up to astronomy, down to geography, and in the middle to human affairs, and so it can last. A parallel sentence stands elsewhere in the Suwen with 內外 where this one has 上下 (id 292); the variation is worth noticing, because it shows the list is a schema of relations rather than a fixed formula.
mǔ zàng
The chapter's way of sorting the five viscera by sex rather than by phase. Liver and heart are male stores; spleen, lung and kidney are female. The division is neither anatomical nor moral: it marks which two of the five belong with the generating, outward, yang half of the cycle and which three with the receiving, storing, yin half. What follows confirms the reading, because each viscus is then given its colour, season, tone, flavour and day in an unbroken series, and the male pair heads it. The vocabulary is borrowed from breeding — 牡 is a bull, 牝 a cow — and the borrowing is deliberate: the five stores are being treated here as stock, each with a season and a yield, which is exactly what the five changes need them to be.
kōng zhōng zhī jī
The hollow of the point and the movement of qi within it. 機之動不離其空中者，知氣之虚實，用鍼之徐疾也 — the mechanism never leaves its hollow: what moves there tells you whether the qi is excess or deficient, and that decides whether the needle goes slowly or quickly. Then the finer state: 空中之機清浄以微者，鍼以得氣，密意守氣勿失也 — when the mechanism in the hollow is clear and still and subtle, the needle has obtained qi, and the practitioner keeps his mind on it and does not let it go. The word 機 is chosen: a trigger is not a substance but the point at which something is released.
mó yuán
The space between the stomach and intestines and the flesh over them. Chapter 39 lodges cold there twice: once so that pressing disperses the blood and cures the pain, once so that the blood cannot move and an accumulation forms.
yuè shì
Menstruation, called here the monthly affair. Its absence is listed among the signs of wind water and is the last of them to be explained: the womb vessel is closed because the qi presses upward on the lung and the heart qi cannot pass downward. The chapter's explanation is notable for placing the cause above the womb rather than in it.
zhōng jiāo
The middle of the three burners, lying in the stomach behind the upper burner. What it receives is strained of dregs, its fluids are steamed, and the refined part is poured upward into the lung vessel and changed into blood to nourish the living body. Because blood is made here, the chapter says nothing is more precious and that this alone travels the channel tunnels — which is why the camp qi is said to issue from the middle burner. Its image is foam: matter working, churned and rising.