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.
shèng fù
Prevalence and the answering return — the pair by which a qi that has overstepped is met by the qi that answers it. The chapter raises it only to say what cannot be done with it: 天地之氣，勝復之作，不形於診也, the arising of prevalence and revenge in the qi of heaven and earth does not take shape in the pulse. The Pulse Method is quoted to the same effect. It is the one place in the Suwen where the doctrine of the circuits is told plainly that it is not a matter for the wrist.
pǔ
The chapter's word for people who have not been worked on: their food seems fine, their clothes sufficient, and high and low do not envy one another. It is a description of a social condition, not a mystical state.
fú zhǒng
Puffiness of the face, the sign that a long cough has gathered in the stomach and turned the qi counterflow. Chapter 38 treats it at the conduits, distinct from the stores' transport points and the palaces' confluence points.
nóng fù
The sinking half of the chapter's last pathological pair: 浮爲血瘕，沈爲膿胕. The graph 胕 is the difficulty. In chapter 33 (面胕痝然) and chapter 61 (胕腫) it is read fū and means swelling; in chapter 42 (有榮氣熱胕) Yang Shangshan glosses it 義當腐, and it is read fù meaning rotten. This chapter's 膿胕 belongs with the second: pus and putrefaction, not pus and swelling. The collation note records the reading, and the entry records why the two senses must not be merged — the same graph carries a swelling in one place and a rot in another, and only the context decides. With 血瘕 it forms a closed pair: what floats is in the blood, what sinks is in the flesh and has already gone over into pus.
què lǎo
Pushing back age — what Suwen 1 says the person who has the way can do, and the one exception it allows to its own counts. Such a person can push back age and keep the body whole, and though his years be long he can still beget children. The chapter has just set a bound — a man does not pass sixty-four, a woman not forty-nine — and this is the answer to whether the bound is absolute: it holds for everyone except the one who has the way.
qì
Qi is what the texts call the activity of a thing rather than the thing itself — the breath, warmth and movement by which a system does its work. This site leaves it untranslated, because every English substitute (energy, force, vital power) implies a physics the texts never assume.
qì wèi
Chapter 22 says that food and drug alike should be taken with their qi and flavour in accord, and thereby supplement the essence and boost the qi. It is the sentence that keeps the chapter's dietetics from being a flavour table. A taste without its qi or a qi without its taste is half a remedy, and the rest of the chapter has already shown why: the same bitter that firms the kidney drains the spleen, so flavour alone never decides anything. What decides is what is taken, with what, and by whom.
qì jué
The name chapter 37 gives to its own subject: illness that moves from one viscus into another because qi has run contrary to its course. The chapter lists fifteen such transmissions and closes by naming the single cause behind all fifteen.
shuǐ gǔ qì
The qi extracted from food and drink — what the body lives on after the stomach has done its work and the spleen has carried the result outward. Chapter 29 makes it the hinge of its account of the limbs: the limbs take their qi from the stomach, but they cannot receive the qi of water and grain unless the spleen moves it, and when the spleen fails they weaken day by day until sinew, bone, muscle and flesh have nothing to live on. The phrase belongs to the chapter's earth side of things: water and grain are what the pharynx takes in, as opposed to the air that the throat takes in.
qì huà
The word on which the bladder's office turns, and the only place in this chapter where it appears. Fluid gathers and is held; it leaves because qi transforms it. Later usage widens 氣化 to cover every metabolic change in the body, and that wider sense is the one readers will meet elsewhere. Here it is narrower and more physical: the step by which what is stored becomes what can be discharged.
qì pò
The counterpart of 氣淫. The season has come and the qi has not: what the missing qi would have overcome runs wild (所勝妄行), what it would have generated falls ill (所生受病), and the quarter it cannot overcome presses in on it (所不勝薄之). Where 淫 is overstepping, 迫 is being pressed — and the same word 薄 appears in both, as the pressure that results either way.