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.
sì qì
The chapter's title term: the four seasonal qi, and the regimen that answers to each. 'Regulating the spirit with the four qi' (四氣調神) means ordering one's inner life by the season rather than by appetite.
sì wéi
The four corners of the year, where the chapter says the rise and fall of cold and heat actually takes place: 夫氣之生，與其化，衰盛異也。寒暑温涼，盛衰之用，其在四維. The point is that the four seasons do not begin at their own middles but at the corners between them — 故陽之動，始於温，盛於暑；陰之動，始於清，盛於寒，春夏秋冬，各差其分 — which is why the passage can go on to a thirty-degree lag (又凡三十度也) and to a rule of treatment that has to know where the qi really is. 王冰 pins the corners to the months: spring's warmth in 辰巳, summer's heat in 午未, autumn's cool in 戌亥, winter's cold in 丑寅; 張介賓 takes 四維 as the four 季月, 辰戌丑未. The word is used a second time in the verse the chapter quotes — 謹按四維，斥候皆歸 — where the corners are the places from which the year's movement is watched.
sì hǎi
The four reservoirs of the body, named by analogy with the earth's four seas. The chapter's move is exact: the twelve channels are to the body what the twelve rivers are to the land, and since rivers all run into seas the body must have seas too — the sea of marrow in the brain, of blood in the surge vessel, of qi in the chest centre, and of water and grain in the stomach. Each has an upper and a lower transport point, and each when surplus or short gives its own signs. The scheme is the whole chapter, and its interest is that it treats the viscera as a watershed rather than as a bureaucracy.
sì shí
Where the chapter ends, and where the book's cosmology always ends: 八風四時之勝，終而復始. The seasons conquer one another in turn and begin again, and that cycle is the model for everything the chapter has said about the pulse and the colour — which is why the last clause is a warning: 逆行一過，不復可數. A season that runs backwards is not a late season, it is the end of counting. Chapter 2 built the whole regimen of the four qi on this cycle; chapter 15 uses it to close an argument about prognostics.
sì jiē
The four streets are the great roads of qi, set against the four ends: 四末 is where yin and yang meet, 四街 is the course they travel. The image is a city's crossroads — not one channel but a place where several arrive and pass on. It is not the same as 氣街, the single qi street at the groin: that is one site, this is a network in four quarters. The pair explains the chapter's closing figure, the ring without an end.
sì wèi
The four prohibitions that govern prescribing through the year: when the governing qi is hot, do not use what is hot; when it is cold, do not use what is cold; and the same for cool and for warm. The reason is that the year's qi is already doing that work, and adding to it overshoots. 閒氣 — the intervening qi — is treated differently: if it agrees with the governing qi, the same prohibition holds; if it does not, a small offence against it is allowed. The chapter then says what to do when one must offend: 天氣反時，則可依則及，勝其主，則可犯，以平爲期，而不可過 — treat until it is level, and stop. 四畏 is the last of the four rules the chapter gives for using the year's qi rather than fighting it.
yù shèn chí qǐ
These are the four outcomes the whole middle of chapter 22 is built to predict, and they arrive in a fixed order because they follow the cycle of the phases. There is healing at what the viscus engenders — the child. There is aggravation at what overcomes it. There is holding on at what engenders it — the mother. And there is rising again when it comes back to its own seat. Liver disease heals in summer, worsens in autumn, holds through winter, and rises in spring; the other four viscera follow the same figure from their own positions.
sì dé
The four virtues are named twice and listed nowhere. They stand in the opening question as the counterpart of the five errors — 故事有五過四德 — and Lei Gong confesses he has heard of neither. What the chapter then does is describe the physician who has them, in the sentence quoted as 故曰: he knows the yin and yang of heaven and earth, the ordering of the four seasons, the five viscera and six receptacles, female and male, outer and inner, and what needling, moxa, stone and potent drugs each govern; he takes human affairs at ease so as to make clear the way of the canon; and he keeps to the numbers and treats by them without losing the principle of the transport points. Read that way the four are the four things a physician must know — heaven, earth, the human affair, and the rule — and the errors are what happens when one of them is skipped.
tiān gāng
The great rope of heaven — the one cord by which the rest is gathered — and the first thing this chapter's emperor sets right before he asks anything. The image is a net: 綱 is not a law but the cord you take hold of in order to gather the net, which is why the verb is 正, to straighten, rather than 立, to establish. It is the chapter's opening claim about method: before there can be a question about two orders failing to agree, the one order has to be got straight.
qián yīn
The front yin: the genital region and its openings. The chapter gives it a double description — the gathering place of the ancestral sinews, and the meeting place of greater yin and yang brightness — and then uses it to account for what excess costs the lower body. The same 前 recurs below in 前閉 and 不得前後 for the front passage.
qì mén
The opening the yang qi uses. Suwen 3 sets the day out in three movements — the human qi is born at dawn, the yang qi is at its height at midday, and by sunset it is already empty, so the gate of qi closes. The rule the chapter draws from that closing is the rule for evening: gather in and refuse the outside, disturb neither sinew nor bone, meet neither mist nor dew. Break the rule for these three times and the form is left worn and thin.
pò mén
The lower gate. It is counted with the palaces in function — it discharges and does not store — and yet the chapter says it serves the five storing organs as their emissary, and it is named for the lung, because the lung holds the po. Nothing that enters by the mouth is meant to stay; this is where the chapter's rule about not holding things long reaches its end.