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.
zá hé yǐ zhì
The sentence the chapter was written for. Having set out five therapies from five regions, the text does not ask which one is right; it says the sage mixes them and each gets what suits it. Wang Bing: he uses them according to the region and each obtains what fits, and only the method of a sage can do this. The next clause gives the reason — he has got hold of the circumstances of the illness and knows the general shape of treatment. Five methods set side by side are not a choice between them.
dūn fù
Earth going to excess. 土曰敦阜 — earth is called mounded height — and its 紀 is 廣化: 敦阜之紀，是謂廣化，厚德清靜，順長以盈，至陰内實，物化充成，煙埃朦鬱，見於厚土，大雨時行，濕氣乃用，燥政乃辟. Thick virtue at rest, growing followed to fullness, the utmost yin solid within, the world's transformations brought to completion, mist and dust shrouding the thick earth, the great rain falling in its season, the damp qi employed and the dry governance pushed aside. Its attributes: 其化圓，其氣豐，其政靜，其令周備…其象長夏，其經足太陰、陽明，其藏脾、腎…其病腹滿，四支不舉，大風迅至，邪傷脾也. The excess of earth shows as fullness — a full belly, four limbs that will not lift — and it too is told as plenty before it is told as trouble. Its viscera are spleen and kidney, the earth and the water it overcomes.
kǒu mí
Rotten ulceration of the mouth, appearing above when the bladder shifts heat into the small intestine and the intestine is blocked below. The base text writes 麋, glossed as 糜.
xíng bì
The obstruction in which wind qi prevails. The chapter sorts the three kinds by the agent that dominates rather than by the tissue: wind moves, so moving obstruction is the one whose pains shift from place to place. It is also the kind the chapter calls easiest to cure, because wind stays in the surface and the qi.
zhòng bì
The several obstructions, which the chapter uses to correct its own question. The Emperor describes a pain that shifts with the pulse and answers left to right, and Qibo says plainly: this is 衆痺, not 周痺. Each stays where it is, flaring and stopping by turns, dwelling and rising by turns, right answering left and left answering right — it cannot go all round, it only alternates. The treatment is the opposite of the circulating form: though the pain has stopped, needle the place it stopped in, so that it does not rise again.
xiāng shū yìng
The phrase is the chapter's summary of what makes its astronomy and its medicine one subject. 此皆陰陽表裏、上下、雌雄相輸應也 — all of these are yin and yang, exterior and interior, above and below, female and male, conveying to one another and answering one another. The list is not decorative: each pair is a relation in which one term delivers and the other responds, and the chapter's claim is that the same relation holds in the sky and in the body. That is why the sentence can continue without a break into 而道上知天文，下知地理，中知人事，可以長久 — the Way reaches up to astronomy, down to geography, and in the middle to human affairs, and so it can last. A parallel sentence stands elsewhere in the Suwen with 內外 where this one has 上下 (id 292); the variation is worth noticing, because it shows the list is a schema of relations rather than a fixed formula.
zhēn shí
The chapter's name for everything a physician does from the outside, and the thing it demotes in a single clause: 鍼石，道也 — the needle and the stone are a method, nothing more. Chapter 12 had already listed the stone of the east and the nine needles of the south as regional inventions. Chapter 14 takes the same implements and asks what they are worth when the patient's spirit is gone. The answer is nothing, because they are a dao and not a cause.
bāo luò
The network of the womb, tied to the kidney and through the lesser yin vessel to the root of the tongue. Chapter 47 explains the loss of voice in the ninth month by it, and then refuses to treat it: the network will open again after the birth, and the only rule the chapter lays down is the one it quotes from the Canon of Needling — do not detract from what is insufficient.
jiǔ qiào
The body's nine openings — the seven in the head and the two below. Chapter 28 brings them in only at the close, as the last of three things it traces back to a source: jaundice and mania come from counterflow that has lasted, the five depots out of balance come from the six palaces shut up, and headache, ringing in the ears and the nine orifices failing to work freely come from the stomach and intestines. The claim is anatomical as much as it is clinical: what is highest is fed by what is lowest.
shuǐ jiāng bù rù
The terminal sign of the double-affected case in chapter 31: no fluid will go down and the patient recognises no one, and death follows on the sixth day. The chapter has already said that the double-affected patient cannot escape death; this line fixes the date and gives the sign by which the end is recognised. It also completes a thread running through the whole chapter — the return of appetite marks the turning point on the tenth day, and the loss of the ability to take anything marks the end here.
bù yuè
The chapter's word for a woman's menses stopping, and it comes in the same sentence as 隱曲: 二陽之病發心脾，有不得隱曲，女子不月. The disease begins in the heart and the spleen; the heart governs the blood and the spleen holds it, and the monthly flow fails. What gives the word its weight is where it stands. The same sentence sends the disease on into 風消 and then into 息賁, 死不治 — so in this chapter the failure of the menses is not a small complaint attached to a large one, but the first sign of a disease that goes on to dry the flesh out and then to kill. The chapter gives no treatment; it gives the sequence.