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Chapter 6 states: There are pulse conditions of Yin excess and Yang deficiency, and Yang excess and Yin deficiency. What does this mean?
The response is: When palpated lightly (superficially), the pulse is thready and weak; when palpated heavily (deeply), it is full and forceful. This is called Yin excess and Yang deficiency. When palpated deeply, the pulse is thready and weak; when palpated superficially, it is full and forceful. This is called Yang excess and Yin deficiency. This illustrates the meaning of Yin/Yang and Deficiency/Excess.
"Superficial" and "Deep" refer to the lightness or heaviness of finger pressure; "Excess" and "Deficiency" refer to the surplus or deficit of Yin and Yang. Hua Shou (Hua Shi) stated: If light pressure reveals a thready and weak pulse, while heavy pressure reveals a full and large pulse, one knows it is Yin excess and Yang deficiency. If heavy pressure reveals a thready and weak pulse, while light pressure reveals a full and large pulse, one knows it is Yang excess and Yin deficiency. Generally speaking, light pressure corresponds to the Yang aspect, and heavy pressure corresponds to the Yin aspect. Regardless of the pulse position, this principle can be applied. The previous four chapters discussed balanced pulses and pathological pulses regarding Yin and Yang; this chapter specifically discusses the excess and deficiency of Yin and Yang, i.e., the concepts of excessiveness and insufficiency. Although the principles of Yin and Yang appear similar, there are subtle differences between balanced pulses and pathological pulses in terms of severity, which must not be overlooked. Xu believed that the aforementioned references to Yin and Yang referred to balanced pulses, but this may not be entirely accurate.

Chapter 7 states: The classics say that when Shaoyang Qi arrives, the pulse fluctuates between large and small, short and long; when Yangming Qi arrives, the pulse is floating, large, and short; when Taiyang Qi arrives, the pulse is surging, large, and long; when Shaoyin Qi arrives, the pulse is tight, large, and long; when Taiyin Qi arrives, the pulse is tight, fine, and minute; when Jueyin Qi arrives, the pulse is deep, short, and solid. Are these six types balanced pulses or pathological pulses?
The response is: They are all Wang pulses (pulses of the reigning season).
A Hong pulse (Surging Pulse) resembles a floating and large pulse with strength; upon lifting or pressing, it feels full across all three positions (cun, guan, chi), resembling a torrent of water or rising waves, coming in a large and vigorous manner. A Jin pulse (Tight Pulse) carries a rapid quality, feeling like cutting a rope or twisting a cord; Danxi described it as like threading a needle, akin to twisting two or three strands together to form a rope, requiring rotation to become tight and cord-like. A Xi pulse (Fine Pulse) is extremely thin like a thread, uninterrupted and undispersed across the three positions. A Wei pulse (Minute Pulse) seems present yet absent, floating softly as if scattered, nearly disappearing upon heavy pressure. The above text discussed the Wang pulses of the Three Yang and Three Yin meridians; here, it refers to the times when these Qi phases are dominant. "Arrival" means the Qi reaches its peak and the pulse responds accordingly. When Shaoyang Qi arrives, the pulse fluctuates because Shaoyang Yang Qi is still slight and close to Yin, hence its indeterminate nature. When Yangming Qi arrives, the pulse is floating, large, and short because Yangming Yang Qi is abundant but not yet at its extreme. When Taiyang Qi arrives, the pulse is surging, large, and long because Taiyang Yang Qi is at its peak abundance. When Taiyin Qi arrives, the pulse is tight, large, and long because Taiyin marks the beginning of Yin, thus showing tightness while retaining the length characteristic of Taiyang. When Shaoyin Qi arrives, the pulse is tight, fine, and minute because Shaoyin Yin Qi is gradually becoming abundant. When Jueyin Qi arrives, the pulse is deep, short, and solid ("Dun" means heavy/solid); since Jueyin represents the extremity of Yin, the pulse becomes deep, short, and solid, representing the extreme of Yin pulses. These six are neither inherent balanced pulses nor pathological pulses with excess; rather, they are Wang pulses corresponding to the arrival of the Six Qi according to the seasons. The opening reference to "the classics" extends the meaning from *Suwen: Ping Ren Qi Xiang Lun*, which describes Taiyang pulses as surging, large, and long; Shaoyang pulses as fluctuating in number/rarity, short/long; and Yangming pulses as floating, large, and short.

In which month does each Qi reign for how many days?
The response is: After the Winter Solstice, upon encountering a Jiazi day, Shaoyang reigns; upon the next Jiazi day, Yangming reigns; upon the next, Taiyang reigns; upon the next, Shaoyin reigns; upon the next, Taiyin reigns; upon the next, Jueyin reigns. Each phase reigns for sixty days. Six cycles of sixty days equal three hundred and sixty days, constituting one year. This is the general rule for the timing of the Three Yin and Three Yang reigns.
Ancient calendars used the conjunction of the first Jiazi day in the eleventh lunar month with the Winter Solstice as the calendar epoch. However, since a solar year is 365.25 days, there are fractional days remaining, causing annual variations. Bian Que (Yue Ren) elaborated on the meaning of *Suwen: Liu Jie Zang Xiang Lun* by using six cycles of sixty days to constitute a year. The Jiazi day following the Winter Solstice marks the beginning of the first Qi period of the coming year, serving as a flexible method to address calendar drift. This Jiazi day may fall at the beginning of Minor Cold or Major Cold, aligning with Shaoyang Qi. Shaoyang Yang is still slight; the subsequent Jiazi aligns with Yangming, where Yang is already abundant. The next Jiazi aligns with Taiyang, where Yang is at its peak. Peak Yang generates Yin, so Taiyin takes over; the next Jiazi aligns with Taiyin. Taiyin Yin is still slight; the next Jiazi aligns with Shaoyin. Shaoyin Yin is already abundant; the next Jiazi aligns with Jueyin. Jueyin Yin is at its peak; peak Yin generates Yang. This cycle continues endlessly. Thus, the Wang pulses of the Three Yin and Three Yang change according to the Jiazi days as follows.

Commentary: The *Guicang* (Book of Hidden Changes), an ancient Yi Jing variant, utilized the Kun hexagram and the Twelve辟 Hexagrams (Zodiac Hexagrams) to predict the waxing and waning of the twelve months in a year. This is also a lateral interpretation of the six lines of the Qian and Kun hexagrams. Specifically, Qian's six Yang lines begin with the eleventh month (Zi), Winter Solstice, when one Yang is born, forming the Fu Hexagram (Earth over Thunder), corresponding to the initial nine of Qian. In the twelfth month (Chou), two Yangs are born, forming Lin Hexagram (Earth over Lake), corresponding to the second nine of Qian. In the first month (Yin), three Yangs are born, forming Tai Hexagram (Earth over Heaven), corresponding to the third nine of Qian. In the second month (Mao), four Yangs are born, forming Dazhuang Hexagram (Thunder over Heaven), corresponding to the fourth nine of Qian. In the third month (Chen), five Yangs are born, forming Guai Hexagram (Lake over Heaven), corresponding to the fifth nine of Qian. By the fourth month (Si), six Yangs are complete, forming Qian Hexagram (Heaven over Heaven), corresponding to the top nine of Qian; this constitutes the Qian cycle of the year. In the fifth month (Wu), Summer Solstice brings one Yin, forming Gou Hexagram (Heaven over Wind), corresponding to the initial six of Kun. In the sixth month (Wei), two Yins are born, forming Dun Hexagram (Heaven over Mountain), corresponding to the second six of Kun. In the seventh month (Shen), three Yins are born, forming Pi Hexagram (Heaven over Earth), corresponding to the third six of Kun. In the eighth month (You), four Yins are born, forming Guan Hexagram (Wind over Earth), corresponding to the fourth six of Kun. In the ninth month (Xu), five Yins are born, forming Bo Hexagram (Mountain over Earth), corresponding to the fifth six of Kun. By the tenth month (Hai), six Yins are pure and quiet, forming Kun Hexagram (Earth over Earth), corresponding to the top six of Kun; this constitutes the Kun cycle of the year. Kun is the mother of all things and can generate them, but being purely Yin, it must interact with Qian to acquire Yang before it can generate.
Although people traditionally consider Zi as the start of the twelve branches, because Kun governs the tenth month (Hai) and is purely Yin, Yin extremity generates Yang, so at the Winter Solstice in the eleventh month, one Yang rises above ground, forming Fu. However, the true origin of creation lies not in Zi but in Wu. Heaven and Earth interact to generate all things; this interaction is the beginning. Interaction requires sufficient Yang; Qian's Yang is fully sufficient in the fourth month (Si) and moves in the fifth month (Wu). Thus, Qian interacts with Kun starting in the fifth month (Wu). Si and Wu belong to Fire, so in Fuxi's Bagua arrangement, Qian is located due South. Qian's outer body belongs to Fire, while its inner essence contains Yin belonging to Metal; hence, Five Elements theory states that Geng Metal is born in Si. "Birth" here refers to the source of generation. Qian's initial movement occurs in Wu. At the Summer Solstice in May, the single Yang line at the top of Qian has reached the highest point in the sky and must turn downward. This downward motion stirs Kun Yin to rise and interact. Thus, there are three interactions: the first in the fifth month (Wu), the second in the sixth month (Wei), and the third in the seventh month (Shen). This is described as Kun seeking Yang from Qian three times. "Seeking" implies that Kun, being purely Yin, must seek Yang from Qian to achieve transformation. Qian Yang enters Kun and transforms into Qi, which manifests as clouds and rain. In the Twelve Zodiac Hexagrams, Qian corresponds to Si Fire, and Kun corresponds to Hai Water. When Qian and Kun interact, Fire enters Water and transforms into Qi, with Water as substance and Fire as nature. Humans mirror heaven and earth: if one breathes onto a bowl, moisture forms. Thus, the form of Qi belongs to Water, but its ability to rise and move belongs to Fire. The *Yao Ci* says, "Seeing a group of dragons without a head is auspicious." This metaphorically describes Qi rising to form clouds and rain, likened to dragons. During the three interactions between Qian and Kun, the upper three lines of Qian enter Kun, and the head of Si Fire (top line of Qian) enters Hai Water, signifying the embryo of life. Hence, "dragons without a head" is auspicious. This section discusses the Six Qi of the Three Yin and Three Yang, which differs from the discussion of Principal and Guest Qi in *Suwen: Liu Wei Zhi*. Yue Ren stated that the Jiazi after Winter Solstice corresponds to Fu Hexagram, the beginning of one Yang, aligning with the ascending Qi of Shaoyang Jia Wood in spring. Since Jiazi is the first of the Sexagenary Cycle, all Six Qi changes derive from it, making it suitable for observing the Yin and Yang Qi of the year.