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.
nù kuáng
Anger and wildness as an illness rather than a temperament. Chapter 46 places it in yang: yang qi abruptly checked and unable to resolve leaves a person quick to rage, and the sign is a pulse at the neck that should be still and is not. The cure is to stop feeding yang — withhold food, and give iron filings to send the qi down.
mà lì
Railing and cursing — the abusive speech chapter 30 lists among the behaviours of severe Yangming disease. The chapter pairs it with wild talk and with the loss of the distinction between kin and stranger, and explains all of it by yang exuberance. It is one of the earliest places in the literature where abusive speech is treated as a clinical sign with a bodily cause rather than as conduct.
zhān yǔ
Speech that runs away with itself: fast, disordered, and not answering to the patient. In this book it is a yang brightness sign — the stomach is hot and its qi is not harmonising, or the yang brightness is bound within — and it appears on the second day of double contraction, after wrongful sweating, and in the case where the centre is knotted. The Suwen's 譫言 is the same thing in another shape, and the site keeps the two entries cross-referenced rather than merged.
pì yīn
The fourth and last transmission in the chapter's rule for a disease moving from one organ to another: 所謂生陽死陰者，肝之心謂之生陽，心之肺謂之死陰，肺之腎謂之重陰，腎之脾謂之辟陰，死不治. Three of the four follow the orders of the five phases — the generating order and the overcoming order — and the fourth runs against them: from the kidney to the spleen, water to earth, the phase that is overcome turning on the one that overcomes it. That is 辟陰, the yin that goes against; 王冰 reads the phrase as earth driving water back. It is the only one of the four that the chapter closes with 死不治 on its own, because it is the only one whose direction is wrong.
zhā
What sweat meets wind and cold and becomes: a redness of the nose. Suwen 3 puts it in a list — half-sided sweating wastes one side, sweat that meets dampness gives pimples and prickly heat, rich food gives a boil, and the sweat of toil meeting wind, with cold pressing in, gives 齇; if it builds up, pimples. The graph is built on 鼻, and later texts write it 皶 or 齄.
shì xié gōng zhèng
To release the evil and attack the upright — the inversion at the end of chapter 27's indictment. The physician who does not know the three regions and nine indicators, and who does not know how to join them to the four seasons and five phases, ends up adding to the conquests instead of resolving them: he lets the evil go and strikes the upright qi. The chapter has already said the same thing in other words two lines earlier — he takes repletion for vacuity and the evil for the true — and it ends on the same sentence both times: he cuts short a life that should have been long.
huì chēn
Resentment and anger: the pair the sage of Suwen 1 does not have. The chapter names it in the middle of a list of what he does and does not do — he measures his appetites among the customs of the age, has no heart of resentment or anger, does not seek to stand apart from the world, does not weary the body or burden the mind — and it is the only emotion named anywhere in the chapter's closing ladder. Its absence is what makes the tranquillity that follows possible.
yí
What is left behind after a heat disease has apparently got better. Chapter 31 gives it a single cause — food forced on the patient while the heat is still extreme — and a single mechanism: the disease has declined but the heat is stored somewhere, grain qi and it press against each other, two heats join, and so something remains. The treatment is correspondingly general: look to the emptiness and repletion, regulate what is counterflow and what follows. The prohibition that closes the passage is the other half of the same teaching — meat brings relapse, overeating leaves residue.
zào fán
Agitation of the body together with heat and oppression within. The book writes it in both orders, 躁煩 and 煩燥, and means the same thing by both: the limbs will not be still and the heart is hot and burdened. It arises here from a warming needle that stopped the blood, and elsewhere from sweating that drove the yang away or from heat knotted in the yang brightness — so the same pair of characters covers both a repletion and a depletion, and the pulse must decide.
ǒu nì
The stomach's qi going the wrong way, so that what should descend rises. It is one of the four signs that name cold damage, beside aversion to cold, bodily pain and a tight pulse, and it speaks of the evil reaching the middle as well as the exterior. It is wider than dry retching, which is sound without substance: 嘔逆 names the reversal, 乾嘔 names one of its results.
náng suō
Drawing up of the scrotum, the sign chapter 31 attaches to the sixth day, when 厥陰 receives the disease, together with fretting and fullness. The explanation is anatomical: the 厥陰 vessel runs along the private parts and networks into the liver, so when heat has gone that deep the vessels and sinews draw tight. The chapter uses the same word's opposite to mark recovery — on the twelfth day the scrotum relaxes — so that the one sign tracks the whole course of the disease.
jué shàn
The yellow case, and the one that is not called an obstruction. The pulse comes large and empty; there is accumulated qi in the belly and reversal qi with it. Two details are worth keeping: the chapter says the rule is the same for women, and the cause is driving the four limbs hard and taking the wind while sweating. The word 疝 is left untranslated here — in the Inner Canon it is a painful drawing illness of the lower body, and the modern hernia is only part of it.