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.
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.
qù wǎn chén cuò
The first instruction in the treatment of oedema, and the ancestor of every later Chinese formula for removing stasis. Wang Bing takes the four words as one operation on water that has stood too long in the body; Zhang Jiebin reads them word by word — 宛 is accumulation, 陳 is long-standing, 莝 is cutting grass. This site keeps the agricultural image, because the chapter opened with rice and rice straw and ends by cutting fodder inside the body.
qù zhǎo
A named method for draining water, given in one line: on a 戊己 day, in the four season months, do not needle the abdomen, nor 去爪 to drain water. The name is again a gesture — a claw is the part that has overgrown and must be cut back, and what is cut back here is retained water. The five prohibitions now stand complete: 甲乙 the head and ear, 丙丁 the shoulder and throat, 戊己 the abdomen, 庚辛 the joints, 壬癸 the shins. Time, not point, is the spine of the set.
gēng míng zì gōng
The second failure begins with an unfinished education and ends with a reputation: 受師不卒，妄作雜術，謬言爲道，更名自功，妄用砭石，後遺身咎. Five steps, and the fourth is the pivot. An education broken off produces a mixed art; the mixed art, lacking a name of its own, is given a false one — 謬言爲道; and then the false name is presented as an achievement, 更名自功. Only after that does the hand move to the stone needle, and only after that does the harm fall back on the physician himself. The order matters: the chapter is not describing ignorance but the manufacture of authority out of ignorance. It is also why the phrase is worth an entry of its own: 自功 is not a clinical error at all, and it is the one failure the chapter attributes to character rather than to skill.
rén yíng
The pulse at the side of the neck, read against the pulse at the wrist. This chapter gives the pair its classic rule: if 人迎 is one degree fuller the disease is in the lesser yang, two in the greater yang, three in the yang brightness, and four or more is 格陽. Later practice locates it at the carotid, and the name survives as an acupuncture point as well — which is why the transliteration is worth keeping.
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.
gāo liáng
Fine, rich grain — the food of the wealthy. Forbidding it in heat-within and wasting-within is what makes chapter 40's dilemma a dilemma: the patient's table is the illness.