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.
lóng
In chapter 23 it is the bladder's disorder, and it arrives in a pair: when the bladder is impeded, dribbling obstruction; when it is no longer held, urine passed unawares. The two together are worth more than either alone — one is a door that will not open, the other a door that will not shut, and the chapter is describing the same organ failing in both directions. It also shows what kind of book this entry belongs to: 癃 is not yet a disease category here, it is one half of a description of an organ's range.
hé liú
Water falling short. 水曰涸流 — water is called dried stream — and its 紀 is 反陽: 涸流之紀，是謂反陽。藏令不舉，化氣乃昌，長氣宣布，蟄蟲不藏，土潤，水泉減，草木條茂，榮秀滿盛. The command of storing is not raised; the transforming qi is the one that prospers; the growing qi is spread abroad; the hibernating creatures do not hide; the earth is moist; the springs fall; the plants put out branches and are full of bloom. It is a mild and generous-looking year with the water gone out of it, and the chapter calls that 反陽 because the yang that should have gone under for the winter has come back up in its place. Its 從 is earth, 從土化也; its harm falls on the kidney, and its 眚 on the north. 靜順 is water storing and keeping low; 涸流 is the same water with nothing left to store.
gǔ zhàng
The abdomen distended like a drum: eat at dawn and you cannot eat at dusk. Chapter 40 answers it with chicken-draff wine and adds the condition that makes the cure fail — eating without measure, so that the qi gathers in the belly again.
fú gǔ
The image by which the chapter states that colour, pulse and the skin of the cubit cannot disagree. 夫色脉與尺之相應也，如桴鼓影響之相應也，不得相失也 — their response is like that of drumstick and drum, shadow and echo; they must not lose one another. Three images are used and each adds something: the drumstick and drum are simultaneous, the shadow follows the form without interval, the echo answers the sound without choice. The conclusion drawn is not ornamental but diagnostic — 故知一則爲工，知二則爲神，知三則神且明矣 — since the three always agree, one who reads one is a workman, two a spirit, three both.
suǒ zé
The second of the two transmissions of disease of the third yang: 三陽爲病，發寒熱，下爲癰腫，及爲痿厥腨㾓，其傳爲索澤，其傳爲頽疝. The third yang falls ill with cold and heat, sends sores down to the lower body, brings flaccidity and cramping in the calves — and then transmits. One transmission is 索澤: the moisture is used up and the skin goes lustreless. The other is 頽疝, a swelling that hangs. The chapter gives the pair as the two directions the same heat can go — outward to the surface, downward to the private parts — and 索澤 names the outward one.
kǒu zào
The mouth dry for want of fluid. The book uses it twice, and the two uses divide the word: in lesser yin disease the dryness comes with thirst and a dry tongue, because heat is burning the kidney water; in the dampness patient it comes with a wish for water that cannot be drunk, because the fluid will not rise. Dryness with thirst and dryness without it are not the same complaint.
gān ǒu
Retching with nothing brought up. It appears once, in the wind strike paragraph, paired with a ringing in the nose, and both are read as wind disturbing the stomach and the lung's qi. The book distinguishes it from 嘔逆 not by severity but by what the word points at: 嘔逆 names the qi going the wrong way, 乾嘔 names the empty effort that results.
tǔ
Earth, the phase to which the spleen belongs, and in chapter 29 the premise of an argument rather than a mere correspondence. The chapter's reasoning runs: the spleen is earth; earth rules the centre; earth grows the ten thousand things and takes heaven and earth as its law; therefore the spleen reaches from the head to the feet and can no more be confined to one season than earth can be confined to one quarter. Everything the chapter concludes about the spleen — that it rules no season, that it is delegated eighteen days in each, that it is what carries the stomach's fluids outward — follows from this.
tǔ wù mù
The chapter's explanation of why the sound of wood alarms a patient with Yangming disease. Yangming is the vessel of the stomach, the stomach belongs to earth, and earth is the phase that wood conquers; so the sound that belongs to wood reaches a body already disposed against it. The proof offered within the chapter is the contrast: metal, which does not conquer earth, leaves the patient unmoved. The phrase is the shortest form of a rule that runs through the whole book — that a phase answers to whatever conquers 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 yǒu jié
The first of Suwen 1's three ordinaries. 節 is a joint in bamboo, hence a measure and a limit: not abstinence but a bounded practice.
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.