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.
háng sǎng
The upper throat, behind and above the soft palate, where the airway turns from the throat into the nose. In this chapter it is a station on the camp qi's ascent: the qi follows the throat, enters the orifice of the hang sang, and ends at the gate of xu. Later comment takes 頏 as the throat and 顙 as the palate, so that the compound covers the whole nasopharyngeal turn — the only place in the book where the channel's course crosses from the breathing passage into the head.
xīn zhǔ
The name the Suwen uses for the hand ceasing yin channel — the pericardium, in later usage — when it needs to keep that channel distinct from the foot ceasing yin. Chapter 24 is the clearest instance: the foot list pairs lesser yang with ceasing yin, and the hand list pairs lesser yang with the heart master, and the substitution is deliberate rather than careless. The chapter's own vocabulary elsewhere helps — the eighth chapter's 膻中, the chest centre, is described as the office of the minister and tutor, and that is the same idea under a different name: something that serves the heart without being it.
xīn xì
The cord by which the heart hangs, and the pivot of the chapter's explanation of tears. Grief gathers the qi, the gathered qi tightens the heart's tie, the tightened tie lifts the lung, and the lifted lung drives fluid upward — hence coughing with tears. Because the tie and the lung cannot stay lifted, the movement is now up and now down, and so the tears come with the cough rather than before it. The passage is the book's only anatomical account of the heart's suspension, and it is used here purely as a mechanism of fluid.
fán zhēn
The fire needle: a needle heated until red and thrust quickly into the knot of a diseased sinew. The chapter prescribes it for all twelve sinew channels with the same formula — 治在燔鍼劫刺，以知爲數，以痛爲輸 — and then forbids it in one case: where heat has made the sinews slack, 無用燔鍼. Its partner 焠刺 is named as the method for cold tightness, so that the two names mark the same instrument used for the same indication.
tiān huàn
The man who never grows a beard and is incapable of generation without having been wounded. The chapter sets him beside the 宦者, who has been cut and whose thoroughfare vessel is injured so that blood is drained and never returns. The heaven-made case has lost no blood: the difference is congenital. Qi Bo's answer is 天之所不足 — the penetrating and controlling vessels are not full, the ancestral sinew does not form, there is qi but no blood, the lips and mouth are not nourished, and so no beard grows.
tiān shū
The hinge between the qi of heaven and the qi of earth, quoted from a received line: above it the qi of heaven governs, below it the qi of earth governs, and in the region between them — the meeting of the qi — the human being dwells. The chapter does not explain the hinge; it quotes it, in the 故曰 form it uses for lines already in circulation. What matters for the argument is that the hinge is in the middle, so that what is measured above and below can be read against a person standing between. The name later attaches to a stomach-channel point and to a star; neither sense is present here.
yǐn qū
Twice in the chapter, and both times in the same phrase, 不得隱曲 — the inability to use what is hidden and bent. It comes first in ¶11 with the second yang's disease: 二陽之病發心脾，有不得隱曲，女子不月. It comes again with the three yin and three yang knotted: 心腹滿，發盡不得隱曲，五日死. 王冰 places 隱曲 in the anterior and posterior privates; other readers place it in the bowels, which lie bent within the body. The chapter itself does not decide, and the phrase is built to leave the question open: what is hidden and bent cannot be used. Because it appears beside 女子不月 in the first case and beside 心腹滿 in the second, the two together are enough to show what kind of thing is meant.
fú
The hidden quality: a pulse lying below the deep, found only when the finger presses to the bone. It occurs once as a pulse name in these chapters, at the instep, paired with astringency, and the pair is diagnostic: hidden brings vomiting, astringent keeps food out, and together they name the barred passage. The other occurrences of 伏 in the book are not pulses at all — hidden qi is evil lying in wait, and 坐而伏 is a patient's posture — so the entry separates them.
fú chōng zhī mài
A station on the chapter's ladder of entry. An evil that will not leave passes from skin to grandchild vessel, network, channel, transport point, and then to the hidden thoroughfare vessel, where the sign is heaviness of body and pain; from there it passes to the stomach and intestines. The compound says that the thoroughfare has two faces: one runs near the surface at the qi street, the other lies deep within and is hard to reach. What gives the chapter its progression is that each station has its own symptom.
gāo gǔ
The bones that stand out, and the ones that give way first. Suwen 3 puts the sentence third in a row: eat to repletion and the sinews and vessels part; drink deeply and the qi counterflows; exert strength and the kidney qi is harmed, so that the high bones decay. The tradition reads them as the bones of the lower back, which is where the kidney is taken to reside and where the body's weight is carried.
kōng qiào
The orifices of the head, and the reason the face can go bare in frost. 十二經脉，三百六十五絡，其血氣皆上于面而走空竅 — all the channels and network vessels send blood and qi up to the face and into the hollow openings. What each opening receives is then specified: essence-yang qi makes sight at the eye, the separated qi makes hearing at the ear, ancestral qi makes smell at the nose, turbid qi from the stomach makes taste at the lips and tongue. The passage is the book's compact account of the senses, and its point is anatomical rather than mystical: the face is not tougher than the hand, it is better supplied.
kōu
The hollow quality: a pulse with firm edges and an empty centre, like a scallion stalk. The book never defines its shape; it uses it instead as evidence. A floating, tight pulse that turns hollow under pressure means the root is empty (此爲本虚), so the patient will shiver before sweating. A floating, rapid pulse that does not turn hollow means he is not empty and will sweat without shivering. Hollow therefore marks loss of blood, and at the instep it marks injury to the nutritive qi.