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.
zàng xiàng
The word this chapter gives to its own method, and the one it takes as its title. A storing organ cannot be seen, but what it is doing shows: the heart in the face, the lung in the body hair, the kidney in the hair of the head, the liver in the nails, the spleen group in the four whites of the lips. Each is given three things — what it is the root of (本), where it blooms (華), and what it fills (充). This is the beginning of the whole habit of reading the inside from the outside.
zhǎng xià
The fifth season, inserted so that the five phases can have five of them: 春勝長夏，長夏勝冬，冬勝夏，夏勝秋，秋勝春. It is the last month of summer, the month of earth, and the season to which the group of spleen, stomach and the rest answers (通於土氣) in the 藏象 list that follows. Read zhǎng — that in which things are brought to fullness — though a minority reading takes it as cháng, the long summer.
zhēn rén
The highest of the four grades of person set out in Suwen 1 — above the sage and the worthy — the one who grasps yin and yang, breathes the essence qi, stands alone and guards the spirit. This chapter uses the word differently and more modestly: it is what the physician becomes, not what he is born as. Leave the old, turn to the new, and then one attains to a true person. Wang Bing reads the sentence as advice about whom to study under: put away the men who reason backwards and go to those who understand, and you will get a man who truly and finely knows.
zhēn zàng
In the seventh chapter, the pulse that means death. Yin, in the sentence 'what is called yin is the true storing pulse', is not yin in general but this: the pulse of an organ whose qi stands exposed because the stomach's qi is gone. Once it shows, the patient is ruined, and ruin means death. The chapter then prices it — liver eighteen days, heart nine, lung twelve, kidney seven, spleen four.
zhì
The thing in a person that has a direction. Suwen 2 is the chapter of this word: every season has its instruction for the will — let it grow, keep it from anger, settle it, hide it.
zhì rén
The second of the four kinds of people at the close of Suwen 1. Their de · virtue is pure and the way is complete in them; they are in harmony with yin and yang and in tune with the four seasons; they leave the age and keep clear of the common, store up essence and make the spirit whole, and travel between heaven and earth with seeing and hearing reaching beyond the eight directions. They add to the span of their lives and stay strong — and, the chapter says, they too are counted with the true persons. What separates them from the 真人 above them is that they have not gone beyond ending; what separates them from the 聖人 below is that they have left the world.
zhù yóu
The treatment of high antiquity, and the word most often mistranslated in this chapter. Wang Bing's gloss is a definition, not a ritual: 祝說病由，不勞針石而已 — to declare the origin of the illness, with no need for needle or stone. The Newly Collated edition records Quan Yuanqi's note that zhuyou was a southern deity, and Zhang Jiebin much later takes it as spells and charms. The chapter's own logic supports Wang Bing: the reason invocation used to work is that the patient's spirit was whole.