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 fēng
The winds of the five viscera, by contrast with the eight winds of the directions. Suwen 4 opens with the contrast: heaven has eight winds, the channels have five winds. The eight belong to the quarters of the sky and come from outside; the five belong to the viscera and are what those eight become once they have entered — 八風發邪，以爲經風，觸五藏。The chapter never names the five one by one, and it does not need to: it had already given each viscus its quarter, its colour, its orifice and its number, and the five winds are those five, moved.
qū shù
The transport points along the flank, needled in the chapter's treatment of the full, large, urgent malaria pulse. The chapter names them in two near-parallel lines that differ in detail — five of them beside, versus five of them with the back transport points — and the base text even writes the number two ways. The site keeps the two lines as they stand.
jū
A 疽 is the deep, flat, slow sore, as against the 癰 that rises, reddens and comes to a head. The chapter gives the mechanism before the names: 寒邪客於經絡之中則血泣，血泣則不通，不通則衛氣歸之，不得復反，故癰腫；寒氣化爲𤍠，𤍠勝則腐肉，肉腐則爲膿 — cold lodges in the network vessels, the blood congeals, the defending qi gathers and cannot return, and there is swelling; then cold turns to heat, heat rots the flesh, and the flesh rots into pus. What makes a sore a 疽 rather than a 癰 is depth and place: the chapter then names fifteen of them by the site they rise from — throat, neck, shoulder, armpit, chest, breast, flank, thigh, rump, knee — and fixes a term for each, with a deadline. 疽 is thus the chapter's unit of classification, and the reason the chapter can say 凡此數氣者，其發無常處，而有常名也.
ròu còu
The interstices of the flesh — the fine spaces between skin and muscle that Suwen 3 treats as the body's outer door. When the yang qi is pure and still they close and refuse the wind, so that even a great wind or a virulent poison cannot do harm; when they are open, dampness lingers in them and cold qi follows them in, and what lodges there becomes fistula, abscess or malaria. The chapter's last paragraph writes the same word 湊理, and the two forms are kept side by side.
fú
The autumn pulse. It is named for where the qi rides — near the skin — and for how it leaves: it arrives urgently and scatters. The season is the one in which the myriad things are gathered in, and the lung, metal of the west, is the viscus that matches. Excess is a pulse that feels hairy, hard in the middle and empty at both edges, and it brings counterflow qi and a smouldering pain between the shoulders. Deficiency is a pulse that is merely hairy and faint, and it brings panting, scant breath, coughing, blood in the qi above, and a sound in the chest below.
jīng sōu
The flow and the urine — 涇 jīng, water that runs; 溲 sōu, the urine — and the chapter uses it once, as the sign by which form in excess is known: 形有餘則腹脹，涇溲不利；不足則四支不用. The belly swells and what should pass does not. The commentaries split on how to divide the word. 吳崑 takes 涇 as the stool and 溲 as the urine, so the compound covers both outlets, and that is the reading that fits a belly that is full. 張介賓 takes 涇 for water that runs constantly and reads the whole phrase as the urine alone. Both are kept here, as they were in chapter 45, and neither is allowed to settle the other: what the chapter needs is that the two passages fail together, and both readings give it that. The word occurs once and has not appeared in any chapter transcribed on this site before.
bìng xíng
The chapter's title and its method. The question 邪之中人，其病形何如 asks not what the disease is called but what it looks like: the answer runs from the shivering of deficient evil to the almost invisible colour-change of upright evil. When the same word returns as 五藏之所生，變化之病形 it has become a programme — for each of the five zang, twelve pulse qualities and the disease each produces. 病形 is therefore the bridge between the two halves of the chapter: the first half says how evil enters, the second says what shape it makes. The method is stated before any of the shapes are given: 先定其五色五脉之應，其病乃可别也.
sì sài
The four blockages. The chapter quotes 《脈要》 for the words and then uses them: 《脈要》曰：春不沈，夏不弦，冬不濇，秋不數，是謂四塞 — in spring the pulse is not to be 沈, in summer not 弦, in winter not 濇, in autumn not 數; to lose the season's own quality and take another's is for the year to run shut. 王冰 glosses it 天地四時之氣，閉塞而無所運行也, and 馬蒔 reads the sentence as the season cutting itself off from the qi that bore it — 四塞而不交通. What follows is the grading of the same four faults when they are excessive — 沈甚曰病，弦甚曰病，濇甚曰病，數甚曰病 — and then the faults of number and time, 參見曰病，復見曰病，未去而去曰病，去而不去曰病，反者死. The passage closes by naming the principle the four measure: 氣之相守司也，如權衡之不得相失也.
sì jīng shí èr cóng
The question the seventh chapter opens with, and the correspondence it is answered by: the four channels answer to the four seasons, the twelve followings to the twelve months, and the twelve months to the twelve vessels. 從 is the harder word — not a second sort of channel, but the twelve that follow the year round, which is why they answer to months rather than to seasons.
sì mò
The four ends are the hands and feet, and the chapter gives them a function rather than a location: they are where yin and yang meet, and the great network vessels spread into them. Because qi returns there, a blockage at the centre does not stop the ring — it reroutes it through the streets. This is the chapter's answer to how the circuit survives an obstruction: the extremities are not a terminus but a turning point.
sì jí
The hands and feet, and in this chapter the place where oedema shows first and worst. The word is used twice: once as a symptom (the four extremities are tight and stir the centre) and once as a treatment (move the four extremities gently). That movement from symptom to prescription is the method of the whole passage — the limbs are what the disease does to, and the limbs are what you move in order to undo it.
sì guān
The four gates: the two elbows and the two knees, the four great joints where the qi of the twelve sources passes in and out. 十二原出於四關，四關主治五藏 — the sources issue at the gates, and the gates govern the viscera, so that what is needled at an elbow or a knee is a viscus and not a joint. The chapter does not name the four; 馬蒔 and 張介賓 both take them as the elbows and knees. They are not the four extremities (四末), which the same chapter names separately when it speaks of needling the ends of the limbs.