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.
sān yáng zhí xīn
This is the one place in the chapter where a condition is given a name of its own: 此謂三陽直心. It closes a sequence that began with 三陽者，至陽也 and ran through 積并則爲驚, 九竅皆塞, 陽氣滂溢, 乾嗌喉塞, and 薄爲腸澼; after the yang has gathered, blocked the nine openings, overflowed, dried the throat, and pressed into the yin to make dysentery, it goes straight at the heart. The two signs that follow are postural, and they are the reason the phrase is worth an entry: 坐不得起，卧者便身全 — sitting, the patient cannot rise; lying down, the body is at ease. The qi that runs straight at the centre is tolerable only while the body is level. Read with the chapter's own logic, 直 is the key word: the other signs are movements through the conduits, this one is a movement with no conduit at all.
sān yáng tiān wéi yè
The clause stands at the head of the chapter's doctrine and is best read as a definition by office. 三陽天爲業 — the three yang have heaven as their work — and what follows is the consequence: 上下無常，合而病至，偏害陰陽. Because their work is heaven's, their qi has no fixed place above or below; because it has no fixed place, when the currents gather the illness arrives, and it harms yin and yang one-sidedly. 王冰 reads the clause through the old correspondence of father and heaven: the three yang are the greater yang, the greater yang is the father, the father is heaven, and so heaven is its work. The point of the phrase in the chapter is not the correspondence but the mobility — a qi whose office is the whole sky cannot be expected to keep to one region of the body, and the whole doctrine of 獨至 and 并至 follows from exactly that.
yān mén
The first measured gate of the digestive tract. The chapter weighs and measures the gut from the lip to the anus, and this is the segment between the throat and the stomach: ten liang in weight, an inch and a half across, and a foot and six inches long to the stomach. Only the tongue is given a weight besides it, and that is the point — the chapter is measuring a container, not tracing a channel. Later commentators place the gate at the top of the oesophagus and read the weight as the organ's own; the text itself says only where it begins and how far it runs.
jǐn
The tight quality: a pulse drawn taut like a twisted rope, without fixed direction. The book defines it twice over: 脉緊者，如轉索無常也, and by contrast with the string pulse, which is tight but fixed (脉浮而緊者，名曰弦也；弦者，狀如弓弦，按之不移). Tight is the pulse of cold, of the Taiyang stage, and of the three causes the Pingmai fa lists — sweat lost, cold water drunk, diarrhea. It is the quality most characteristic of this book's cold damage.
sān jiāo
Named twice in the Suwen and described the same way both times: it belongs to whatever passes through. In chapter 8 it is the office that opens the channels and from which the waterways emerge; in chapter 11 it is one of the five born of heaven, discharging and not storing. Later writers argued for centuries about whether it has a shape. This chapter takes no position, because it sorts by behaviour and needs only that verdict.
shí èr biàn
The name the chapter gives to its own closing list. Thirteen paragraphs run from 厥陰所至爲和平 to 太陽所至爲流泄禁止，病之常也; each begins 某氣所至 and most end with a phrase that names the category of what it has described — 時化之常、司化之常、氣化之常、德化之常、布政之常、氣變之常、令行之常、病之常. Then comes the sentence that gathers them: 凡此十二變者，報德以德，報化以化，報政以政，報令以令，氣高則高，氣下則下，氣後則後，氣前則前，氣中則中，氣外則外，位之常也. The rule is one of answering in kind: a year that was generous gets generosity, a year that was harsh gets harshness. This is what the opening question about 六化六變 has been waiting for.
shí èr jié
The body's twelve divisions, whatever exactly they are, set against heaven's yin and yang and heaven's cold and heat. The commentaries read them as the twelve great joints, as the twelve channels, or as the twelve months; the text itself does not choose, and this site does not choose for it. What matters for reading is the pairing: heaven is divisible and so is the person, and the second half of the sentence is the claim — the one who knows the principle of the twelve cannot be deceived even by sagely wisdom, because there is nothing left in the body he has not counted.
shí èr guān
The eighth chapter's answer to the question of rank. Asked which of the body's parts is honourable and which humble, Qibo answers with an administration: twelve offices, each defined not by what it is made of but by what issues from it. Naming them 官 rather than 藏 is the point — they are posts, and the chapter's closing argument is about whether the ruler among them is clear. Note that 脾胃 are named together as one office while counted as two organs: eleven designations, twelve offices.
shí èr jìn
Twelve moments at which needling must not be done: after intercourse and after needling, when drunk and after needling, in fresh anger, fresh fatigue, repletion, hunger and thirst, each counted on both sides. The reason given is physiological rather than moral: at such times the pulse is disordered, the qi scattered, and the ying and wei are opposed, so that the needle drives yang disease inward and yin disease outward. The chapter adds a period of rest for anyone who has come by carriage or on foot.
shí èr shèng
The chapter's first tally, and the one that turns dream imagery into a table. Seven of the twelve come from the general pairings: yin in excess dreams of crossing great water and is afraid, yang of great fire and burning, both together of killing; excess above dreams of flying, below of falling, great hunger of taking, great repletion of giving. Five more come from the viscera in excess — anger, terror and weeping, laughing and dread, song with a heavy body, a spine coming apart — and with them the list is closed. The rule that ends it is therapeutic: when the excess arrives, drain it and the dream stops at once. The dream is therefore not a message about the future but a report of which part is overfull, to be read with the pulse rather than instead of it.
shí èr yuán
The twelve source points, counted out by the chapter itself: two on each of the five viscera' channels — 大淵, 大陵, 太衝, 太白, 太谿, each 二 — plus the single source of the fat at 鳩尾 and of the membrane at 脖胦. 五藏有六府，六府有十二原，十二原出於四關，四關主治五藏. The arithmetic is not the twelve channels but five times two plus two, and that is the point: the sources belong to the viscera, not to the conduits. Because the qi issues there, disease of a viscus answers at its source (應出十二原) and is treated there (五藏有疾，當取之十二原); they are also where the viscera receive the qi and flavour of the three hundred and sixty-five joints.
èr shí bā xiù
The twenty-eight divisions of the sky through which the moon passes, each reckoned at thirty-six fen, so that the whole circuit is one thousand and eight fen. The chapter sets the body against them exactly: twenty-eight vessels, sixteen zhang and two chi around, answering to the twenty-eight mansions; and the qi's fifty circuits in a day and night answer to the clepsydra's hundred marks. The correspondence is numerical, not symbolic, and it is what allows the pulse to be read as a clock.