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(The first two sentences discuss the Cun pulse, and the last two sentences discuss the Chi pulse.)
In years of Nan Zheng (Southern Sovereignty), the Cun pulses on both sides are deep and sinking in Zi and Wu years; for Chou, Wei, Si, and Hai years, one must search from the left and right sides. (Referring to the Cun pulses on the left and right sides.) In Mao and You years, the Chi pulses on both sides appear on the left; in Yin and Shen years, the left Chi pulse is clearly distinct.
In years of Bei Zheng (Northern Sovereignty), the Qi of Yangming sinks in the Cun pulses on both sides, while the Qi of Taiyang and Shaoyang responds on the left and right sides. (Referring to the Cun pulses on the left and right sides.) The Qi of Shaoyin sinks in the Chi pulses on both sides, the Qi of Jueyin responds on the left, and the Qi of Taiyin responds on the right; this is a matter that needs no further inquiry.

[Image Placeholder: Diagram of Nan Zheng and Bei Zheng on Palm]

The method of deduction is as follows: For Nan Zheng years, start at the tip of the middle finger; for Bei Zheng years, start at the base of the middle finger. Rotate counter-clockwise. The position corresponding to the Earthly Branch of the year indicates where the pulse should not respond (i.e., be absent or weak).
For example, in Nan Zheng years starting from Zi at the tip of the middle finger, the Cun pulses on both sides do not respond; in Chou years, the left Cun does not respond; in Yin years, the left Chi does not respond. Counting to the right until the end, these are all positions where the pulse does not respond in Nan Zheng years. For Bei Zheng years starting from Zi at the base of the middle finger, counting to the right until the end as described above, these are all positions where the pulse does not respond in Bei Zheng years.

My Commentary: Regarding the meaning of Nan Zheng and Bei Zheng, various theories assert that Jia and Ji years belong to Earth, which is considered the most noble among the Five Elements, thus called Nan Zheng. This seems somewhat forced. Heavenly Stems and Earthly Branches combine to form the sixty-year cycle (Hua Jia). Among the Ten Heavenly Stems, each group governs ten stems. For instance, the six cycles beginning with Jia must start with Jia Zi and end with Wu Wei; when reaching the six cycles beginning with Ji, they restart from Jia Zi and end with Gui Wei. Therefore, Jia and Ji years must begin with the Jia Zi month, and Jia and Ji days must begin with the Jia Zi hour. This is why Jia and Ji are the leaders of the Ten Heavenly Stems, symbolizing the ruler and thus termed Nan Zheng (Southern Sovereignty), while the remaining stems face north, symbolizing ministers, and are termed Bei Zheng (Northern Sovereignty). Human blood vessels correspond to this. Even in schools such as Qimen Dunjia (Mystical Door Hidden Formation), only Jia and Ji are regarded as the "Fu Tou" (starting markers). This is the natural logic of the Hua Jia cycle, which indeed does not require distinguishing between North and South based on Earth being the noblest of the Five Elements. Do those who clarify principles consider this explanation correct?

[Image Placeholder: Nine Palaces and Eight Winds Diagram]
The chapter "Nine Palaces and Eight Winds" states: The Taiyi deity resides in the Yezhe Palace for forty-six days starting from the Winter Solstice. At Li Chun (Start of Spring), it resides in Tianliu Palace; at Chun Fen (Spring Equinox), it resides in Cangmen Palace. Following the solar terms, it moves into each palace, residing there for forty-six days. Only Xun Palace and Qian Palace have a residence period of forty-five days. Upon reaching Qian Palace, it returns to Kan Palace. Thus, it continues endlessly, ending and beginning again.