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.
yáng míng
The second of the three yang: it lies before greater yin, roots at Lidui on the second toe, and holds the office of the closed. Yang brightness is yang at its fullest, the point at which it turns back inward. The first chapter uses the same name as 陽明脈, the vessel whose decline at five sevens withers the face.
suì zhí
The second of the three agreements in 應天爲天符，承歲爲歲直，三合爲治. Where 天符 is a year whose circuit matches the qi presiding above it, 歲直 is a year whose circuit matches the year's own branch — 承歲, bearing on the year. Later writing on the doctrine calls the same thing 歲會, a year that meets, and the fuller account is given in the book's later chapters on the circuit qi. This chapter names it and passes on; what it does say is that all three are for the same purpose, which is 氣可與期 — knowing how to meet the qi in advance.
suì huì
The year in which the circuit of the year and the branch of the year come to the same thing — the wood circuit meeting mao, fire meeting wu, earth meeting the end of the four seasons, metal meeting you, water meeting zi. The chapter calls such a year 氣之平, a year of level qi, and contrasts it with the year that does not meet: 歲不與會也. It is the weakest of the three agreements. Graded like offices — the heaven tally holds the law, the year's position issues commands, the great unity is the honoured one — the year meeting is the middle one, and the illness it gives when evil strikes is slow and lingering rather than swift and perilous or sudden and fatal.
wěi hé
Wood falling short. 木曰委和 — wood is called yielding harmony — and the chapter names its 紀 勝生: 委和之紀，是謂勝生。生氣不政，化氣乃揚，長氣自平，收令乃早. The four clauses give the disorder exactly: the qi that gives birth no longer governs, the qi that transforms is the one that spreads, the growing levels off of itself, and the command of the harvest comes early. Then what is seen: 涼雨時降，風雲並興，草木晚榮，蒼乾凋落 — cool rain falls out of season, wind and cloud rise together, the plants flower late, and the green dries and drops. Its 從 is the rule of the whole group: 從金化也, it turns into the working of metal, the phase that overcomes it. Its 邪 falls on the liver, wood's own viscus, and its 眚 comes upon the east. Where its neighbour 敷和 spreads and levels, 委和 spreads too late and does not fill.
yīn yáng
Not two substances, and not opposed forces: one process described from two sides. Day and night, winter and summer, rising and settling are yin-yang pairs, and health is the pair keeping its alternation rather than one side winning.
yīn luò
The network vessels that lie deep, and therefore keep the colour of the conduit they belong to. Chapter 57 is the only place in the Suwen where the pair is made explicit: the yin networks answer to their conduit, so the conduit of the heart shows red, the lung white, the liver blue-green, the spleen yellow, the kidney black, and that is what a constant colour means. Zhang Jiebin gives the reason — 阴络近经，色则应之, the yin network lies near the conduit, so its colour answers to it — while the yang networks lie shallow and float on the surface, and those change with the four seasons. The distinction is not anatomy but method: one colour can be read against the viscus, the other has to be read against the season. 陰絡 occurs once in the book, in this sentence.
yīn yáng jiāo
The fatal pattern in which sweating, instead of expelling a warmth disease, lets the essence out while the evil stays and the heat returns. Sweat is essence; returning heat is evil. When the two cross — the essence going, the evil remaining — the disease is no longer a fever but an exchange, and the text says plainly that this is death. The chapter names it, then gives the three signs that confirm it.
yī xī
A point on the back, three inches to the side of the spine below the shoulders, and the only point in this book named for a sound. Chapter 60 does not describe it; it tells you how to find it — 厭之，令病者呼譩譆，譩譆應手, press and have the patient call out, and where the cry comes out from under the hand, that is the place. Two uses are given: 大風汗出，灸譩譆, burnt when great wind brings sweating, which stands opposite the needling of 風府 for 大風頸項痛 in the line above; and 䏚絡季脅，引少腹而痛脹，刺譩譆, needled when the flank vessel pulls the lower belly into painful swelling. Later practice writes the same point 譩譆 and numbers it the forty-fifth of the bladder channel; the chapter gives no number, only the place and the two occasions for using it. The name is read yī xī after the 廣韻 (於其切, 許其切); the 2004 standard reads yì xī, and both are recorded. 譩 and 譆 occur five times each in this chapter and nowhere else among the chapters transcribed on the site so far.
yuán yuán
A reduplicative describing a spinning, turning quality in pain — the head or the nape aches as though it were going round. Chapter 32 uses it twice, once for the liver heat disease when the qi counterflows and once for the kidney heat disease in the same circumstance, and in both cases it explains the sensation by the vessel pulling upward into the head. The commentaries read it either as spinning or as a distended heaviness; the word covers both.
zàng xiàng
The word this chapter gives to its own method, and the one it takes as its title. A storing organ cannot be seen, but what it is doing shows: the heart in the face, the lung in the body hair, the kidney in the hair of the head, the liver in the nails, the spleen group in the four whites of the lips. Each is given three things — what it is the root of (本), where it blooms (華), and what it fills (充). This is the beginning of the whole habit of reading the inside from the outside.
zhǎng xià
The fifth season, inserted so that the five phases can have five of them: 春勝長夏，長夏勝冬，冬勝夏，夏勝秋，秋勝春. It is the last month of summer, the month of earth, and the season to which the group of spleen, stomach and the rest answers (通於土氣) in the 藏象 list that follows. Read zhǎng — that in which things are brought to fullness — though a minority reading takes it as cháng, the long summer.
zhēn rén
The highest of the four grades of person set out in Suwen 1 — above the sage and the worthy — the one who grasps yin and yang, breathes the essence qi, stands alone and guards the spirit. This chapter uses the word differently and more modestly: it is what the physician becomes, not what he is born as. Leave the old, turn to the new, and then one attains to a true person. Wang Bing reads the sentence as advice about whom to study under: put away the men who reason backwards and go to those who understand, and you will get a man who truly and finely knows.