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.
gōu
The summer quality of the pulse. Chapter 18 gives it in the same frame as the others: 夏胃微鈎曰平, slightly hooked with stomach qi in it is balanced; hook much and stomach qi little is heart disease; hook alone without stomach qi is death; and hook appearing inside the winter pulse foretells illness when summer comes. The commentary tradition glosses the image as coming flooding and going declining — a rise that is full and a fall that is not, which is the shape of a hook.
huāng
The region above the diaphragm, the place an illness goes to be out of reach. Chapter 40 gives it a location — its source lies below the navel — and makes it the lodging place of the wind-rooted hidden beam.
rén qì
The chapter's first and most surprising claim about diagnosis: the human qi has an address, and it moves. In the first two months it is in the liver, then the spleen, then the head, then the lung, the heart, and at last the kidney. Everything in the chapter's first half — the depth of the needle, the season's division, the specific harm of needling the wrong division — follows from this one table. It is the same idea as chapter 2's 四氣, the four qi of the year, but stated as a location.
xià gōng
The physician who treats what has already formed and what is already ruined. Chapter 26 is unusually explicit about why this happens: he does not know how the three regions and nine indicators lose their correspondence, and so the disease does the ruining. The chapter closes the comparison with a sentence that is easy to read past — they do not know what is happening and only see the evil once it has a form — which is the exact difference: not worse hands, but a later hour.
chū zhōng
The two halves of a single position of the qi: an initial thirty degrees and a remainder, and a middle that follows the same rule. They exist to divide heaven from earth — the initial is the qi of earth, the middle the qi of heaven — and they are why above and below are sought differently: 上下不同，求之亦異也. The chapter raises them in the middle of its measuring, between the step of sixty degrees and the standing of the year, and they are the smallest of the units it builds with.
còu lǐ
The seams and grain of the body's surface. Chapter 39 gives the pair its standard behaviour in two lines: cold closes it and the qi is drawn in, heat opens it and sweat lets the qi out.
jiàn qì
The qi that stands between — the one to the left and the right of the qi that governs, rather than the governing qi itself. The chapter gives it two lines and then a rule: 隨氣所在，期於左右, follow where the qi resides and look for it on the left and the right; and then 從其氣則和，違其氣則病, to follow its qi is harmony and to go against it is illness. What follows is the chapter's fullest statement of prognosis: not in one's place, shifting from place to place, losing the place one guards.
yù jī
The name the chapter gives to what it has just written down: 命曰合玉機, it is called joined to the jade mechanism. What the mechanism is, the chapter has said two clauses earlier — 神轉不回，回則不轉，乃失其機, the spirit turns and does not return, and when it returns the 機 is lost. So 機 here is the pivot of life itself, and the title claims that this short text is fitted to it. The book later gives the same words to a whole treatise, 《玉機真藏論》.
jiě mài
A vessel named only in chapter 41, and the only one given two entries there. Its two forms are told apart by what the pain does — one pulls the shoulder and dims the eyes, the other grips like a belt and frightens — and by what the blood does, one stopping when it changes and the other when it runs red.
jī guān
The joints understood as working parts — a mechanism that fires and a gate that opens. Chapter 45 uses it once, in the lesser yang entry, and means all of it: whatever lets the back bend and the nape turn.
jié luò
A network vessel that has tied itself up, and the last of the chapter's treatments. When the upper is replete and the lower empty, one feels along the vessel for the knot, needles it and draws blood, and the point is stated plainly in the text — 以見通之, so that it is seen to open. The word is the same 結 that elsewhere names bound-up qi and accumulations; here it names something a fingertip can find and a needle can undo.
jié
Two things are called 結 in these chapters, and they must not be merged. The knotted pulse is slow, stops once and returns (脉來緩，時一止復來者，名曰結), and its cause is yin excess. The yang knot and the yin knot are cases, not pulses: the first is floating and rapid with appetite and no stool, the second deep and slow with no appetite, a heavy body and hard stool, each with a prognosis in days. A third use describes the shape of the yin knot — like running the hand down a long pole. The entry separates pulse, case and image.