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.
mǎn yǔ shí
The chapter's most quoted formula, and its cleanest piece of reasoning. Storing organs are full but cannot be filled, because what they hold is essence, which is not delivered in loads. Palaces are filled but cannot be full, because what they hold is food in transit, and it is always moving somewhere else — stomach full and bowels empty, then bowels full and stomach empty. Keeping the two English words apart is the only way to keep the formula.
zhōng mǎn
Fullness in the centre — 中 zhōng, the centre; 滿 mǎn, full — and this chapter is the reason the phrase matters. Its long list of paired cases all end the same way, 治其本, treat the root, until it reaches fullness in the centre: 先熱而後生中滿者治其標, 先病而後先中滿者治其標. Twice out of the chapter's five 治其標, and the only two that are the same disease. The rule that emerges is the chapter's practical legacy — when the centre is blocked, nothing you give will be taken, so the blockage is the branch and it is treated first. The third occurrence proves the rule rather than breaking it: 先中滿而後煩心者治其本, because there the fullness arrived first and is therefore the root of the vexation that followed. 《說文》 has 中，内也 and 滿，盈溢也, which together are close to a definition: the inside has filled to overflowing and has nowhere to go.
xiōng mǎn
A stopped, full feeling in the chest, coming on after a purge. The book gives it once, with a hurried pulse: the exterior was not cleared and the interior was attacked instead, so the chest's yang no longer spreads. The prescription withdraws the sour peony from cinnamon twig decoction, because sourness gathers and the chest wants dispersing. It is not the same as fullness below the heart, which lies in the stomach and calls for a different formula.
miàn wáng
The face's seat of judgement, at the tip of the nose, and the one landmark the chapter names twice over. Above it lies the small intestine; below it the bladder and the uterus; and on it the colours of the two lower regions are read — in men a small-belly pain that reaches the testis, in women disease of the bladder and the womb, with the shape of the colour deciding whether the illness scatters or gathers. The name is political: the nose is where the face is governed, and the colours that appear there are the ones that concern generation. It is also the point at which the map turns from the viscera to the organs of reproduction, which is why the two paragraphs that follow are the most explicit in the book on the subject.
wēi
The faint quality: the pulse at the edge of touch, felt but scarcely. It closes the yin family in the opening sentence and is the commonest single quality in these chapters, which makes it the easiest to over-read: 微熱 and 微煩 are adverbs, not pulses. As a pulse it says decline — of yang at the inch, of nutritive qi when it pairs with astringency, of the whole movement when it is like a spider's thread. With relaxation it can also mean recovery is at hand (脉微緩者，爲欲愈也), so faintness is read by company, not alone.
pìn zàng
The complement of 牡藏, and the larger half of the division: three viscera to two. Spleen, lung and kidney are female stores, and the reasons are not stated but can be read off the sequence that follows — earth that receives and transforms, metal that gathers and stores, water that closes and hides. The chapter then does something the scheme does not require: it gives the female three viscera exactly the same fivefold apparatus as the male two, so that each has a colour, a season, a tone, a flavour and a pair of days. The point of the pairing is not hierarchy but the count: five viscera, five changes, five transports, twenty-five in all. 牝 and 牡 are the only words in the chapter that sort the viscera by sex, and they are dropped as soon as the count is made.
shí wǔ luò
The fifteen collateral vessels: one separating luo for each of the twelve channels, one for the governing vessel, one for the supervising vessel, and the great luo of the spleen. Each is named, given a starting point and a pair of signs, full and deficient, that identify it. The chapter's closing rule is still used: 實則必見，虚則必下，視之不見，求之上下 — when full they are seen, when deficient they sink; if not seen, seek above and below.
shí wǔ bù zú
The second tally, and the one that makes the chapter a whole. Where the twelve were mostly states of excess, the fifteen are all lodgings of counterflow qi, and mostly in the palaces and the odd structures rather than the five stores: heart, lung, liver, spleen, kidney, bladder, stomach, large intestine, small intestine, gallbladder, the genitals, the neck, the shin, the thighs and arms, and the membrane of the bladder. Each has its dream — mountains and fire, flying with strange metal, a forest, a ruined house in a storm, a deep pool, walking, eating, fields, a crowded market, fighting and mutilation, intercourse, decapitation, walking unable to advance, bowing and rising, urine and stool. The rule closes it: supplement, and it stops. Excess is drained, deficiency supplemented, and the two counts together are the chapter.
wǔ shí yíng
The chapter's measure of the pulse, and the earliest passage in the book to make a count of beats into a measure of organ depletion. 一日一夜五十營，以營五藏之精 — in a day and a night the qi makes fifty circuits and so carries the essence of the five zang. The test is to hold the vessel mouth and count: fifty beats without one interruption means all five receive qi; forty with one means one is empty; thirty, twenty, ten, and less than ten mean two, three, four and five. The arithmetic is exact and the conclusion is not therapeutic but prognostic: 子之短期，要在終始, and the pulse that foretells the short term is 乍數乍疏, now frequent and now sparse. The number fifty is the one the Han calendars gave the body; what matters here is that it can be counted at the wrist.
wǔ shí jiǔ cì
The set of fifty-nine points used to treat severe heat disease. Chapter 32 gives the number twice and the list never, because the list belongs to chapter 61 and to the Lingshu. Both mentions are attached to the severe case, which makes the fifty-needling set the heavy measure of the chapter: the ordinary prescriptions needle one or two channels, and only a disease that has gone deep gets the full set.
jué hàn
The sign the chapter gives for the end of the greater yang: 其色白，絶汗乃出，出則死矣. It is not ordinary sweating — the tradition describes it as sweat like oil or like beads, that comes out and does not run. It is the one sign in the chapter given as a threshold: before it, dying; when it appears, death. It is also the only one of the chapter's signs whose name later medicine kept.
xì
The fine quality: a pulse thin in calibre but still distinct, distinguished from faint by being clear rather than weak. In this book it almost always appears with deep: 脉當沉而細 is what an interior illness should look like, 尺寸俱沉細 is Taiyin, 沉細 in a cold body means death within a day. It also joins string, hollow and slow in the pulse of summerheat stroke, and deep-fine with fever and no sweat names spasm.