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.
jīn bì
The obstruction that comes of meeting the three qi in spring. Because the sinews are the tissue of spring and the liver is the store that the sinews are matched with, sinew obstruction that is not put right and meets evil again goes inward and lodges in the liver. In its own place it shows as an inability to bend and stretch.
pí bì
The obstruction that comes of meeting the three qi in autumn. Autumn is the season of the skin and the lung is the store the skin is matched with, so skin obstruction that persists and meets evil again lodges in the lung. Left in the skin it is the mildest of the five and the chapter counts it readily cured.
bù shí wò
Sleep that no longer keeps its hour. Chapter 29 lists it as one of the three signs that an evil taken by the yang side has entered the six palaces: the body is hot, sleep no longer comes at the proper time, and above there is panting and calling out. The phrase belongs to the same logic as the chapter's other seasonal tests — a body still in touch with the order of the day sleeps when it should, and one that has lost that order does not. Commentators from Wang Bing onward tend to take it simply as inability to sleep; the base text is more precise than that.
sè
In chapter 39 this graph is not weeping. Read sè, it is a writing of 澀: sluggish, not flowing freely — the state of blood and vessels once cold has slowed them.
tì qiàn
Sneezing and yawning — 嚏 tì, a sneeze; 欠 qiàn, a yawn — and this chapter gives them as one sign, the sign that the needle has struck the kidney: 中腎，六日死，其動爲嚏欠. The chapter sets out five such signs, one for each depot, each with its own interval: 中心一日死而動為噫, 中肝五日死而動為語, 中肺三日死而動為欬, 中腎六日死而動為嚏欠, 中脾十日死而動為吞. Four of the five are a single graph; the kidney's is two. The parallel passage in chapter 52 writes 嚏 alone, and 張介賓 notes the difference in three words — 重出，增一欠字. The site keeps what this base text writes and records the variant instead of choosing between them. The word 動 is the chapter's own: 其動則依其藏之所變 — the movement shown follows whichever depot was struck.
qiú nǜ
Spring's nose: a nose stopped by cold and a nose that bleeds, named together. Suwen 4 puts them at the head of its list of what each season is prone to, and then puts them at the head of its list of what a kept winter spares you — 故冬不按蹻，春不鼽衄，春不病頸項. The chapter's reason is written a few paragraphs earlier: 故春氣者，病在頭. Spring's disease is in the head, and the nose and the nape are both of the head. What the pair is not is two separate complaints; the chapter never separates them, and neither should the reader.
róu chì
A yielding convulsion, produced when the lung shifts heat into the kidney. The base text writes 痓 (chì), not 痙 (jìng); the two graphs are routinely confused and the site keeps the base-text form.
suān
A sore, aching pain — the sickness-radical 痠, which the base text keeps distinct from 酸, sour. The chapter uses it only of the shank: once for the ache that precedes a fit and so tells the physician where to needle first, and once for the ache of the marrow-adhering disease, which is so severe the leg cannot be touched.
bù bì qīn shū
The loss, in severe Yangming disease, of the ordinary distinction between family and outsiders — the patient rails and curses without sparing either. Chapter 30 places it immediately after abusive speech and explains both by yang exuberance, which makes it one of the earliest statements that shame and propriety can be casualties of a bodily state. It stands as the counterpart to the chapter's earlier symptom, in which the distressed patient cannot bear anyone at all.
chì
The body drawn taut: neck and back rigid, jaw locked, the whole trunk arched backward. The book divides it into a hard form, with fever, no sweat and aversion to cold, and a soft form, with fever, sweat and no aversion to cold; a third line gives the general name to fever with a deep fine pulse, and a fourth traces the whole thing to sweating too much. Its signs are given at length — cold feet, hot head, red face, restless head-shaking, locked jaw, arched back.
chì zòng
The chapter's word for what the body does when the greater yang ends: 戴眼、反折、瘈瘲 — eyes up, spine arched, and this. The two characters are a pair and the pair is the point: 瘈 is the contraction, 瘲 the letting go, and the condition is the two alternating. It is the earliest occurrence of a word that Chinese medicine never stopped using.
pí dān
Heat in the spleen showing itself as a sweet taste in the mouth. Chapter 47 traces it to a diet of rich and sweet food: fat makes heat within, sweetness makes the centre full, the qi overflows upward and the illness turns into wasting and thirsting. The treatment is lan, given to remove the stale qi that has accumulated.