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.
wǔ zǒu
The five movements are the second of the chapter's flavour tables and the complement of the first. 五味 says where a flavour enters — sour to the liver, pungent to the lung, bitter to the heart, sweet to the spleen, salty to the kidney. 五走 says where it then runs: 酸走筋，辛走氣，苦走血，鹹走骨，甘走肉. The two lists are not the same and the difference is the point: a flavour enters an organ but travels in a tissue, which is why the chapter can go on to forbid sour food to a sinew disease and salty food to a bone disease. 走 is the chapter's verb for that second movement, and it is the reason the five prohibitions of 五裁 can be stated at all.
wǔ bì
What ten days of decoction was meant to drive out, together with the eight winds. Wang Bing names the five by tissue: the obstructions of skin, flesh, sinew, bone and vessel. The Newly Collated edition corrects him on his source — the passage he quotes as from the Discourse on Obstruction is not in that chapter, and should be attributed to the Discourse on Wind, with the list of obstructions quoted separately. The site's own entry on 痺 follows the definition given in Suwen 10: blood that moves and cannot return to its hollow.
wǔ yù
The five kinds of pent-up qi, and the five ways out. 木鬱逹之，火鬱發之，土鬱奪之，金鬱泄之，水鬱折之，然調其氣，過者折之，以其畏也，所謂冩之 — each element gets a different verb, which is the point: wood is to be opened up, fire let out, earth taken away, metal drained, water bent aside. The treatment follows what the element does when it is stuck. Each of the five also has its own paragraph earlier in the chapter, saying when it breaks out and what it does to the weather and to men, so that the last page of the chapter is a coda to a passage hundreds of graphs long.
wǔ xīng
The five wandering stars as a single set: Jupiter, Mars, Saturn, Venus and Mercury, one to each of the five circuits. The chapter uses them one at a time throughout its ten tables and names them together once, in the question that opens its last movement — whether the planets answer to a sudden change as well as to the settled course of the year. The answer is no, and the reason is that they move by what they receive from heaven: 應常不應卒, they answer to the constant and not to the sudden. What follows is the chapter's account of how a star is read — by its halting, its size, its colour, and the direction it takes.
wǔ tài
The five postures are the five human types of chapter 72: the greater yin, the lesser yin, the greater yang, the lesser yang, and the man of yin and yang at peace. The word is not 形 or 體 but 態 — bearing, the way a man carries what is inside him. Shao Shi gives each type twice: first by temper, then by body. The greater yin man is greedy and unfeeling, 下齊湛湛，好内而惡出; the lesser yin man is small-greedy and treacherous, pleased at another's loss; the greater yang man talks of great affairs and cannot do them; the lesser yang man is conceited and likes office; the man of peace is quiet, yielding, and 譚而不治 — he talks and does not govern. The second pass gives the body that goes with each: 黮黮然黑色 for the greater yin, 清然竊然 for the lesser yin, 軒軒儲儲 for the greater yang, a man who stands looking up and walks shaking for the lesser yang, and for the man of peace the string of adverbs that ends 衆人皆曰君子. Needling follows the type: drain the full, fill the empty, and above all do not rob a man of the yin he has little of.
wǔ jìn
One flavour is forbidden for each of five illnesses, and the reason is always spatial: acrid moves into qi, so where qi is ill do not eat acrid; salty moves into blood, so where blood is ill do not eat salty; bitter into bone, sweet into flesh, sour into sinew. The flavour is not harmful in itself — it is harmful because it goes where the trouble already is and adds to it. Then the chapter generalises in four words: five prohibitions, let none be eaten to excess. The illness names the place; the excess makes the harm.
wǔ mài
The chapter closes with the five pulses and the season each answers to: liver string-like, heart hooked, spleen intermittent, lung downy, kidney stony. Four of these are the images chapter 18 gave for the pulses of the four seasons, and the fifth — 代, the intermittent pulse — belongs to earth, which has no season of its own and so takes the turning points between them. That is the whole claim: a pulse is an image, and the image tells you which season the body is living in.
wǔ qì
The five qi — the five as they govern the year, and in the chapter's closing line the five as they take their turn. The rule the chapter ends on is the plainest thing in it: 五氣更立，各有所先，非其位則邪，當其位則正. Out of its place a qi is evil; in its proper place it is correct. The same rule has already been given for the pulse (不當其位者病，迭移其位者病，失守其位者危) and for the five directions, where each qi is told what it generates, what it harms and what overcomes that harm.
wǔ qì suǒ bìng
The longest entry in the chapter and the one the clinic has used most: for each viscus, the symptom that is properly its own. The heart gives belching, the lung coughing, the liver talking, the spleen swallowing, the kidney yawning and sneezing — and then the list runs past its own heading, because what the five qi do cannot be said without the organs they pass through. Read it as a set of signs an organ puts out, not as a set of named diseases: the chapter is telling you what each one looks like when it is disordered.
wǔ fāng
The frame of the chapter. Each region gets land and water first, then dwelling and diet, then the illness that follows, then the one therapy that answers it: the stone needle in the east, potent drugs in the west, cautery in the north, the nine needles in the south, guiding and pressing in the centre. Wang Bing aligns four of them with the seasons — east with spring, west with autumn, north with winter, south with summer — and the centre with the virtue of earth. What is distinctive here is not the fivefold scheme, common enough in this literature, but that each region contributes one method and nothing else.
wǔ shí wǔ xū
The two lists with which the chapter ends, and the surprise it leaves on. Both lists are fatal: a surging pulse, hot skin, swollen abdomen, no passage front or back, oppression and dimmed vision are the five repletions; a fine pulse, cold skin, scant qi, draining front and back, and food and drink not entering are the five emptinesses. Yet the Emperor has noticed that people sometimes survive them, and the answer is a pair of small physical events rather than a treatment: if gruel reaches the stomach and the draining stops, the empty one lives; if the body sweats and the bowels move, the replete one lives. After a chapter that has counted months and days to the hour, the last word is about whether a mouthful of gruel goes down.
wǔ láo
The most quotable entry in the chapter and the one that has aged best: long looking injures the blood, long lying the qi, long sitting the flesh, long standing the bone, long walking the sinews. Nothing here is violent. The claim is that a posture kept long enough wears out the tissue it belongs to, which is why the list reads like a description of trades rather than of accidents. Chapter 21 had already stated the principle in a single word — overuse; this entry gives it five applications and says which tissue pays.