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.
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.
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.