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.
zhān yán
Raving, disordered speech. In chapter 31 it appears only in the double-affected case, on the second day, when 陽明 and 太陰 are both diseased and the patient has abdominal fullness, body heat, no desire to eat and delirious speech. The significance is prognostic rather than descriptive: delirious speech belongs to the three-day descent that ends with no fluid going down, failure to recognise anyone, and death on the sixth day. It is one of the signs that the disease has gone inward and cannot be sweated out.
diān
Derangement — the falling sickness. Chapter 40 names it as what mineral drugs produce in a body already hot, paired with the madness that aromatic herbs produce.
diān bìng
An illness named by how often it comes. Chapter 55 gives no seizure and no pulse for it — only a calendar running the wrong way: once a year at first, then once a month if it is not treated, then four or five times a month, and only then is it given its name. The treatment is as general as the description: needle the partings and the vessels, and where there is no cold in them, regulate with the needle. The site's 癲疾 entry takes the disease from chapter 28, where it is judged entirely by the pulse; this is the same disease seen through its intervals.
gé xiāo
Wasting at the diaphragm, produced when the heart shifts heat into the lung and the illness transmits. The heat counterpart of the chapter's 肺消.
xuàn xuàn
Dizziness in which the eyes will not hold steady — things swim. The chapter places it in the kidney malaria between the difficult stool and the cold extremities, so that the three signs together read as a body whose processes have closed down: below, above, and without.
luàn qì
Disordered qi — 亂 luàn, thrown into disorder; 氣 qì — and the second half of this chapter exists to say how not to make it. The reasoning is given in one sentence: 是故邪氣者，常隨四時之氣血而入客也，至其變化，不可爲度，然必從其經氣，辟除其邪 — evil qi comes in as a guest, riding the qi and blood of the season; its changes cannot be measured; but it must be followed along the qi of its channel and driven out. Drive it out and 亂氣不生. Puncture against the season and 亂氣 arises — 反之，則生亂氣，相淫病焉 — and the disorder does something worse than the evil did, because it turns the body's own orderly qi against itself: 正氣内亂，與精相薄. It is not a disease with symptoms of its own. It is this chapter's word for what bad needling does.
zhàng mǎn
Distension and fullness — 脹 zhàng, swollen; 滿 mǎn, full — written together once in this chapter, in the entry for the stomach: 胃病，脹滿，五日少腹腰脊痛. The graph 脹 is a late one; 《說文》 does not have it, and 《玉篇》 glosses it with exactly this phrase, 脹，脹滿也. 《說文》 does have 滿，盈溢也, filled to overflowing. The chapter uses 脹 in other shapes throughout its catalogue — 而脹 three times, 腹脹 three times, 少腹脹 once — but this is the only place the two graphs stand side by side, and it is the stomach that gets them, which is fitting: the stomach is the viscus whose illness is felt as fullness before it is felt anywhere else.
chēn mǎn
Abdominal distension and fullness, the signature of evil that has entered the five depots rather than the six palaces. Chapter 29 sets it in a clean opposition: what yang receives goes to the palaces and produces fever, broken sleep and panting above; what yin receives goes to the depots and produces distension, fullness and blockage, with food-diarrhoea below that in time becomes intestinal flux. The word matters because it is the depot-side sign — the chapter's whole argument is that the same body, struck from within rather than without, fills up and shuts down instead of heating up and calling out.
chēn zhàng
Distension of the belly from turbidity that has risen instead of descending. Suwen 5 gives it in the chapter's first paragraph, paired with food-diarrhoea and explaining itself: 清氣在下，則生飱泄；濁氣在上，則生䐜脹. What should rise has gone down and produces the diarrhoea; what should descend has gone up and produces the distension. The chapter then names the whole state 陰陽反作 — yin and yang acting in reverse — and calls the pair the two directions a disease can run, 逆從. Wang Bing is exact about the graph: 䐜 is the flesh swelling up.
xuàn mào
Dizziness together with a clouding of the senses — a head that spins and is at the same time muffled. Chapter 32 uses the pair once, for a heat disease that begins with dizziness and heat and fullness in the chest and flanks, and needles both the foot shaoyin and the foot shaoyang. The two symptoms belong to two channels: the clouded head to the kidney, the full flanks to the shaoyang, and the chapter needles both rather than choosing.
xuàn pū
A dizzy fall: vision swimming, then the body going down. It is the great yang's version of inversion in this chapter, and the graph 眴 is the one that carries the reading — the base text's own form, kept here rather than normalised to 眩.
liǎng gǎn
Being affected in two places at once: a yang channel and its paired yin channel taking the disease on the same day. Chapter 31 lays out the three pairings in order — on the first day 巨陽 with 少陰, on the second 陽明 with 太陰, on the third 少陽 with 厥陰 — and gives the result in one line: no fluid goes down, the patient recognises no one, and on the sixth day he dies. The importance of the term is that it makes prognosis independent of severity. Heat however extreme does not kill; double affection kills, and does so on schedule.