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.
sè
In chapter 39 this graph is not weeping. Read sè, it is a writing of 澀: sluggish, not flowing freely — the state of blood and vessels once cold has slowed them.
tì qiàn
Sneezing and yawning — 嚏 tì, a sneeze; 欠 qiàn, a yawn — and this chapter gives them as one sign, the sign that the needle has struck the kidney: 中腎，六日死，其動爲嚏欠. The chapter sets out five such signs, one for each depot, each with its own interval: 中心一日死而動為噫, 中肝五日死而動為語, 中肺三日死而動為欬, 中腎六日死而動為嚏欠, 中脾十日死而動為吞. Four of the five are a single graph; the kidney's is two. The parallel passage in chapter 52 writes 嚏 alone, and 張介賓 notes the difference in three words — 重出，增一欠字. The site keeps what this base text writes and records the variant instead of choosing between them. The word 動 is the chapter's own: 其動則依其藏之所變 — the movement shown follows whichever depot was struck.
tì qì
Snivel and tears, and the chapter's demonstration that they are one thing. 泣涕者，腦也；腦者，陰也。髓者，骨之充也。故腦滲爲涕 — tears and snivel are the brain, the brain is yin, the marrow fills the bone, and what seeps from the brain becomes snivel. Then the comparison: 夫涕之與泣者，譬如人之兄弟，急則俱死，生則俱生 — like brothers, dying together in extremity and living together in life. They come out together and run across, 涕泣俱出而横行, and the reason is 所屬之類也: they are of one kind. 泣 is read qì throughout; the site's entry for 泣 read sè is the other word entirely.
qiú nǜ
Spring's nose: a nose stopped by cold and a nose that bleeds, named together. Suwen 4 puts them at the head of its list of what each season is prone to, and then puts them at the head of its list of what a kept winter spares you — 故冬不按蹻，春不鼽衄，春不病頸項. The chapter's reason is written a few paragraphs earlier: 故春氣者，病在頭. Spring's disease is in the head, and the nose and the nape are both of the head. What the pair is not is two separate complaints; the chapter never separates them, and neither should the reader.
ruǎn ruò
The late-summer quality of the pulse, and the only one of the five the chapter states without an image: 長夏胃微耎弱曰平, slightly soft and weak, with stomach qi in it, is balanced; weak much and stomach qi little is spleen disease; and where the other four are said to kill when they stand alone, this one is given as 但代无胃曰死 — the intermittent pulse without stomach qi — the softness having failed so far that the beat itself drops out. Softness appears again at the end of the chapter as the good sign it is: the balanced liver pulse is 耎弱招招, like lifting the tip of a long bamboo pole.
róu chì
A yielding convulsion, produced when the lung shifts heat into the kidney. The base text writes 痓 (chì), not 痙 (jìng); the two graphs are routinely confused and the site keeps the base-text form.
suān
A sore, aching pain — the sickness-radical 痠, which the base text keeps distinct from 酸, sour. The chapter uses it only of the shank: once for the ache that precedes a fit and so tells the physician where to needle first, and once for the ache of the marrow-adhering disease, which is so severe the leg cannot be touched.
shú mǐ
One sheng of glutinous millet, added to the boiling water in the pinellia decoction. Its function in the formula is twofold and the chapter says neither: the starch gives the decoction a body that holds the pinellia's sharpness off the stomach, and a sticky grain settles what the chapter calls the qi that will not stay down. It is also the reason the decoction is strained and drunk as a clear liquid — 去其滓，飲汁一小杯 — the grain is cooked to exhaustion and thrown away. In the pharmacology of the period 秫 belongs with 黍 under 稷, the glutinous millet of the north, as against 稻 and 粱.
jūn huǒ
The first of the two fires in 君火以明，相火以位. The chapter needs six qi for five phases, and fire is the one that is doubled: 木火土金水火 is the list it gives for earth, with fire appearing at both ends. Of the doubled pair, the sovereign fire is the one that rules by being bright rather than by acting — 以明 — while the minister fire 以位, by holding its station. The chapter itself puts the minister fire on 少陽 (少陽之上，相火主之) and gives lesser yin heat (少陰之上，熱氣主之), which is why later writing on the circuit qi assigns 君火 to 少陰 and 相火 to 少陽.
bù bì qīn shū
The loss, in severe Yangming disease, of the ordinary distinction between family and outsiders — the patient rails and curses without sparing either. Chapter 30 places it immediately after abusive speech and explains both by yang exuberance, which makes it one of the earliest statements that shame and propriety can be casualties of a bodily state. It stands as the counterpart to the chapter's earlier symptom, in which the distressed patient cannot bear anyone at all.
chì
The body drawn taut: neck and back rigid, jaw locked, the whole trunk arched backward. The book divides it into a hard form, with fever, no sweat and aversion to cold, and a soft form, with fever, sweat and no aversion to cold; a third line gives the general name to fever with a deep fine pulse, and a fourth traces the whole thing to sweating too much. Its signs are given at length — cold feet, hot head, red face, restless head-shaking, locked jaw, arched back.
chì zòng
The chapter's word for what the body does when the greater yang ends: 戴眼、反折、瘈瘲 — eyes up, spine arched, and this. The two characters are a pair and the pair is the point: 瘈 is the contraction, 瘲 the letting go, and the condition is the two alternating. It is the earliest occurrence of a word that Chinese medicine never stopped using.