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.
pí fū zhuó
The last of the chapter's signs of death, and the most physical. Three verdicts are given in a row: a swift pulse is not disease; a slow pulse is disease; a pulse that does not come and go is death. Then, without a pulse at all, the skin sticks — 皮膚著者死 — the flesh is gone and the skin has adhered to what is left. The chapter has spent its length on numbers, sectors and hours; it ends by asking a finger to test whether there is anything left under the skin.
sān yáng zhí xīn
This is the one place in the chapter where a condition is given a name of its own: 此謂三陽直心. It closes a sequence that began with 三陽者，至陽也 and ran through 積并則爲驚, 九竅皆塞, 陽氣滂溢, 乾嗌喉塞, and 薄爲腸澼; after the yang has gathered, blocked the nine openings, overflowed, dried the throat, and pressed into the yin to make dysentery, it goes straight at the heart. The two signs that follow are postural, and they are the reason the phrase is worth an entry: 坐不得起，卧者便身全 — sitting, the patient cannot rise; lying down, the body is at ease. The qi that runs straight at the centre is tolerable only while the body is level. Read with the chapter's own logic, 直 is the key word: the other signs are movements through the conduits, this one is a movement with no conduit at all.
dài yǎn
The first sign of the greater yang's ending. It is a small phrase for a very specific thing — the eyes fixed upward and not coming back — and the chapter puts it first of three, before the arched back and the spasm. Later medicine kept the word for this sign, and the commentary glosses it as the eyes no longer turning. It is characteristic of the chapter's way of writing about dying: not a state, but a thing you can see.
qū yín
The faintest clinical signs — the open mouth, the moan — used in chapter 25 as the test of a physician's perception. The chapter pairs them twice: first as something so small it takes a mastered eye to see at all, then as the thing the Emperor explicitly asks to be taught a method for. The pairing with 秋毫 is what makes the term more than a synonym for groaning: these are signs at the limit of visibility, and the whole argument of the chapter is that the difference between the common workman and the one who goes out and in alone is what each can see at that limit.
tì
The alarm that chapter 30 describes in a patient with Yangming disease when he hears the sound of wood. It is paired with 驚, the sudden start, and the pair is explained by the conquest sequence: the stomach is earth, wood conquers earth, and so the sound belonging to wood reaches him where he is vulnerable. The chapter's own control is bells and drums — metal does not conquer earth, and metal leaves him unmoved.
qǔ
Tooth decay — 齲 qǔ — and 《說文》 gives the word as 𤘐, 齒蠹也，从牙禹聲, with 齲 as the 或體 written from 齒; 區禹切. The phonophore is 禹, a worm, and 桂馥 says why: 禹，蟲也，故文从禹 — the tooth has something in it. 段玉裁 quotes 《釋名》: 齲，朽也，蟲齧之缺朽也, and 《史記》, where the 倉公 has a minister with 齲齒. This chapter gives it one line and no discussion: 齒齲，刺手陽明。不已，刺其脉入齒中，立已 — the shortest prescription it writes, and the only one for a disease rather than for a network vessel. The teeth return twice more, both times as a sign: 上齒寒 alongside the blocked nose and the nosebleed, and 齒脣寒痛 at the very end, where the evil has been carried up to the upper teeth. The word occurs once and has not appeared in any chapter transcribed on this site before.
bìng chuán
Transmission of illness — 病 bìng, illness; 傳 chuán, to pass along — and it is the second half of this chapter's title. 《說文》 has 病，疾加也, an illness that has grown, and 傳，遽也, to hand on in haste, which together describe exactly what the catalogue shows: an illness that grows and then moves. The chapter names it once, at the head of the catalogue — 夫病傳者，心病，先心痛 — and then gives seven illnesses, each with the day each symptom arrives, the day of death if it has not abated, and the hour, in winter and in summer alike. The conclusion is what the catalogue is for: 諸病以次是相傳，如是者皆有死期，不可刺. An illness that runs the viscera in order has a date, and an illness with a date is not to be needled. The two exceptions follow immediately — where the transmission skips a viscus and stops, and where it reaches a third or fourth viscus — and those may be punctured. 張介賓 notes that the intervals are not uniform and that the text should not be forced into an arithmetic.
tuí shàn
The mounting illness of the reverting yin in chapter 49, given in the third month — the yin within yang — with the evil lodged in the centre. The chapter states it twice: 㿗疝 with swelling of the lower abdomen in women, and 㿗癃疝, the same swelling with the passages stopped and the skin distended. Both are explained from one mechanism, yin abundant and the vessel swollen so that it does not pass.
tuí shàn
Hernial swelling of the genitals, given here as what a very slippery liver pulse produces: 滑甚，爲㿉疝. Slipperiness means damp and heat together, and the liver's channel runs through the genitals, so the two facts are enough for the chapter. The same character returns three times in the spleen's series with other endings — 㿉癃 for retention, 腸㿉 and 内㿉 for suppurating conditions — so that 㿉 marks the swelling and the second character says where. The chapter is not building a classification; it is naming what each pulse gives, and the names are the ones its readers already used.
zhèng xié
The mild evil that enters when the body is exerting itself: sweat comes out, the interstices open, an empty wind is met, and the strike is so slight that neither the patient nor anyone else notices. Chapter 26 sets it beside 虚邪 and uses the contrast to say why the good physician is rare — the empty evil announces itself by season and direction, while this one gives no sign at all and can only be caught by someone who reads the three regions and nine indicators before anything has formed.
zhèng zhì
Treatment that opposes the disease. The chapter gives the name twice and defines it the second time by its counterpart: 帝曰：何謂逆從？歧伯曰：逆者，正治，從者，反治，從少從多，觀其事也 — what runs against the disease is 正治, what runs with it is 反治, and how much of either is a matter of proportion. The first mention adds the condition under which each is used: 謹察陰陽所在而調之，以平爲期，正者正治，反者反治, where 王冰 explains 正者 as the case in which the disease is where it should be — 陰病陽不病，陽病陰不病 — and therefore is met head on. 正治 is thus the ordinary rule which the whole earlier passage of the discourse has been stating — 寒者熱之，熱者寒之，堅者削之，勞者温之 — and 反治 is the exception that the next paragraph expounds.
mài wěi
The flaccidity that follows heat in the heart: the lower vessels are emptied by the surge upward and the legs lose their power. The chapter adds the mechanism in the second half — when the great conduits are empty, flesh obstruction develops and passes on into vessel flaccidity — so the same tissue that carries blood is the one that fails.