天有六气。寒暑燥湿风火，即四时之主气。候至而布之。以分六气也。至于司天。则从地上六位之专精。而正对以
居之。以主期年。而名之为司天者。根据于甲子值岁之气。仍以地上不迁之气。会天之元。而立为监司也。其为六气。一
以甲子为序。而异于地上之四时。盖既以主持一岁。则自当以甲子为序也。其三阴三阳。上奉之者。六元在天。则三阴
三阳不自主气。所以正对皆奉之也。首少阴君火者。君火位午对子。令甲始子。与君为对。故遂名君火。尊君之出令也。
其令主热。不与显明卯位之君火同。彼以方春行令。止以照临。此在午宫。所对本属夏令也。次丑未为太阴湿土。太阴
在地。每与厥阴少阴合三阴而不离。故其位必次少阴。又坤土位未对丑。为土之官旺。是以上奉湿令也。又次寅申为少
阳相火。火之精。本生于寅。寅对于申。申尚有余暑。故以寅申奉火令。不当午者。午当君火。不敢侵也。又次卯酉。
为阳明燥金之临。旺于酉对卯。故奉燥令也。又次辰戌。为太阳寒水。寒水本位亥子。而亥属风木。子为午对。唯辰为
水库。戌当水冠带。为进气。故即以辰戌奉寒令。终巳亥为厥阴风木。风木于正六气。本在丑子及寅司天。移位于巳亥
者。木长生在亥。其对巳。故即以此奉风令也。盖其所司以为一岁之令。唯六元主之。三阴三阳不能尽合。故唯上从而
奉之。唯带有本位本气。则有本标太过不及之说。经曰少阴所为标也。厥阴所为终也。是巳有其所司。即有其在泉者。
以天包地下。地在天中。地居天之半。而天气之行于地者。亦半行于地上。半抑于地下。在前三气行于地上。故属司天。
后三气抑于地下。故属在泉。在泉之气沉而不上。故前扬后抑。前宣后郁。恒与司天为对。司天子午。则在泉卯酉。司
天丑未。则在泉辰戌。司天寅申。则在泉巳亥。恒相对而输转之。故有在天在泉之异也。司天极于三气。以天施之至也。
在泉居于六气。以地沉之至也。然总以司天为本。故本文不设在泉之岁。以司天统之也。
天有六种气候：寒、暑、燥、湿、风、火，这是四季的主气。当节气到来时便分布施行，以此区分这六种气候。至于“司天”（主管上半年气候的客气），则是从地上六个方位的精纯之气中选取，正对而居，以主持一整年的气候，因此称为司天。其依据是甲子纪年中值年的气候，仍以地上不迁移的主气为基础，与天的元气相会合，从而确立为监察主管的气运。这六气的排列，一律以甲子序数为顺序，而与地上的四季不同。既然主持一岁的气候，自然应当以甲子为序。
其中三阴三阳，上承奉于天者，是因为六元（六气之本源）在天，所以三阴三阳不能自主其气，因此正对的位置都奉顺它。首先是少阴君火（手少阴心经与手厥阴心包经所主之火，性质温和），君火之位对应午，正对子位。因为甲子始于子，与君火相对，所以命名为君火，尊崇君主发布政令。其政令主热，不与显明卯位（东方春位）的君火相同。后者在方春时节发布政令，仅起照耀临照的作用；而前者位于午宫，所正对的属于夏令。其次是丑未年为太阴湿土（足太阴脾经所主之湿）。太阴在地，常与厥阴、少阴合为三阴而不分离，所以其位置必定次于少阴。又因坤土之位在未，正对丑，是土的官旺之时，所以上奉湿令。再次是寅申年为少阳相火（手少阳三焦经与足少阳胆经所主之火，性质猛烈）。火的精华本生于寅，寅对申，申尚有余暑，所以以寅申奉火令。不安排在午位的原因，是因为午位当值的是君火，不敢侵夺。接着是卯酉年为阳明燥金（手阳明大肠经与足阳明胃经所主之燥）。旺于酉，正对卯，所以奉燥令。再其次是辰戌年为太阳寒水（足太阳膀胱经所主之寒）。寒水的本位在亥子，但亥属风木，子是午的正对位，唯有辰为水库，戌当水的冠带之地，为进气，所以即以辰戌奉寒令。最后是巳亥年为厥阴风木（足厥阴肝经与手厥阴心包经所主之风）。风木在正六气中，原本在丑、子及寅年司天，移位于巳亥者，是因为木长生在亥，其对位是巳，所以即以此奉风令。
大概其所司掌作为一岁的政令，唯六元主宰。三阴三阳不能完全符合，所以只是上从奉顺它。只有带有本位本气的时候，才有本标太过不及的说法。《内经》说：“少阴所为标也，厥阴所为终也。”这说明巳亥已有其所司，也就有其在泉（主管下半年气候的客气）者。因为天包地外，地在天中，地居天之半，而天气行于地者，也是一半行于地上，一半抑于地下。前三气行于地上，所以属司天；后三气抑于地下，所以属在泉。在泉之气沉潜而不上升，所以前扬后抑，前宣后郁，恒与司天相对。司天子午，则在泉卯酉；司天丑未，则在泉辰戌；司天寅申，则在泉巳亥。恒相对而输转交替，所以有在天、在泉的区别。司天极于前三气，是因为天施予至上的表现；在泉居于后三气，是因为地沉潜至极的表现。然而总以司天为本，所以本文不设专论在泉的岁次，以司天统摄之。
Heaven possesses six Qi (Six Climatic Factors): Cold, Heat, Dryness, Dampness, Wind, and Fire. These are the principal Qi of the four seasons. When the seasonal timing arrives, they are distributed and implemented to distinguish the six Qi. Regarding "Si Tian" (Sovereign Heaven, referring to the Ke Qi governing the first half of the year), it selects from the refined essence of the six positions on earth, occupies the position directly opposite, and governs the climate for a full year; hence it is named Si Tian. Its basis lies in the Qi of the year determined by the Jiazi cycle, still relying on the unmoving Qi of the earth, meeting with the primal Qi of heaven, thereby establishing itself as the supervising Qi. The arrangement of these six Qi follows the sequence of Jiazi exclusively, differing from the four seasons on earth. Since it governs the year's climate, it naturally adopts the Jiazi sequence.
Among them, the Three Yin and Three Yang that are honored above are so because the Six Primals (the origins of the six Qi) reside in heaven; thus, the Three Yin and Three Yang cannot independently control their Qi, and the positions directly opposite all honor them. First is Shaoyin Jun Huo (Ministerial Fire of Shao Yin, associated with the Heart and Pericardium). Ministerial Fire's position corresponds to Wu, directly opposing Zi. Since Jiazi begins at Zi, which opposes Ministerial Fire, it is named Ministerial Fire, honoring the ruler issuing commands. Its command governs Heat, distinct from the Ministerial Fire at the Xianming Mao position (Eastern Spring position). The latter issues commands in early spring, merely providing illumination; whereas the former resides in the Wu palace, corresponding to Summer. Second is Chou and Wei years belonging to Taiyin Shi Tu (Damp Earth of Tai Yin, associated with the Spleen). Taiyin on earth often combines with Jueyin and Shaoyin to form the Three Yin without separation; thus, its position must follow Shaoyin. Furthermore, Kun Earth's position is at Wei, opposing Chou, representing the prosperous state of Earth, hence it honors the Damp command. Third are Yin and Shen years belonging to Shaoyang Xiang Huo (Ministerial Fire of Shao Yang, associated with the Sanjiao and Gallbladder). The essence of Fire originates in Yin; Yin opposes Shen, and Shen retains residual summer heat; thus, Yin and Shen honor the Fire command. It is not placed at Wu because Wu is occupied by Jun Huo, which cannot be encroached upon. Fourth are Mao and You years belonging to Yangming Zao Jin (Dry Metal of Yang Ming, associated with the Large Intestine and Stomach). It prospers at You, opposing Mao, hence it honors the Dry command. Fifth are Chen and Xu years belonging to Taiyang Han Shui (Cold Water of Tai Yang, associated with the Bladder). The original position of Cold Water is Hai and Zi, but Hai belongs to Wind Wood, and Zi opposes Wu. Only Chen serves as the water reservoir, and Xu corresponds to the Guan Dai (Crowning Belt) stage of water, representing advancing Qi; thus, Chen and Xu honor the Cold command. Finally, Si and Hai years belong to Jueyin Feng Mu (Wind Wood of Jue Yin, associated with the Liver and Pericardium). In the regular six Qi, Wind Wood originally governed at Chou, Zi, and Yin years. Its relocation to Si and Hai occurs because Wood is born (Chang Sheng) at Hai, and its opposite is Si; thus, it honors the Wind command.
Generally, what is governed as the year's command is solely controlled by the Six Primals. The Three Yin and Three Yang cannot fully align; therefore, they only follow and honor them from above. Only when possessing the original position and original Qi does the theory of excess or deficiency of Ben Biao (Root and Mark) apply. The Classic states: "Shao Yin is the Mark, Jue Yin is the End." This indicates that Si and Hai have their specific governance, and consequently, there is also "Zai Quan" (Sovereign Earth, referring to the Ke Qi governing the second half of the year). Because Heaven envelops Earth, and Earth is within Heaven, Earth occupies half of Heaven. The Qi of Heaven moving through Earth is half active above ground and half suppressed below ground. The first three Qi move above ground, thus belonging to Si Tian; the last three Qi are suppressed below ground, thus belonging to Zai Quan. Zai Quan Qi sinks and does not rise, resulting in rising before and suppressing after, spreading before and stagnating after, always opposing Si Tian. If Si Tian is Zi/Wu, then Zai Quan is Mao/You; if Si Tian is Chou/Wei, then Zai Quan is Chen/Xu; if Si Tian is Yin/Shen, then Zai Quan is Si/Hai. They constantly oppose each other and rotate alternately, hence the distinction between Tian (Heaven) and Quan (Earth). Si Tian reaches the limit of the first three Qi due to the utmost expression of Heaven's bestowal. Zai Quan occupies the last three Qi due to the utmost depth of Earth's sinking. However, Si Tian is fundamentally primary; therefore, this text does not establish separate years for Zai Quan, but rather subsumes them under Si Tian.