歌曰∶子午少阴君火暑，丑未太阴湿土雨，寅申少阳相火热，卯酉阳明燥金主，辰戌太阳水
司寒，巳亥厥阴木风举。
少阴为标，气始生之元。正化生数，对化成数。少阴君火司化于子午，其气暄暑，太阴湿土
司化于丑未，其主雨湿化，少阳相火司化于寅申，其气炎热。阳明燥金司化于卯酉，主清凉干燥，
太阳寒水司化于辰戌，主寒冷，厥阴风木司化于己亥，主于风举。
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天气始于甲，甲者，十干之首也。地气始于子，子者，元气之初也。甲相合而于甲子，乃天
地阴阳之气之始也。甲应土运，故为五运之君主。甲子与甲午相合，故子为阳气之首，午为阴气
之初。子午之，上，少阴火为六气之主，而为元气之标矣。标者，上首之始也。
少阴为初气，周普天气，终于癸，癸者，子午之终也。地气终于亥者，元气终于癸亥也，相
合为癸亥岁也。乃天地阴阳立者，并遍一周，终尽之岁也。癸亥与癸巳相合，故阴终于亥，阳终
于巳。终于己亥，己亥之上，厥阴主之，故为元气之终也。
歌曰∶到者司天进四地，阴阳上下定灾危，后学医流如晓得，逐年病体见根机。
假令甲子年，子午少阴君火司天，阳明燥金司地，乙丑年，太阴湿土司天，太阳寒水司地。
假令少阴君火司天，戊子、戊午年，戊为火运，司天与运同为天符、岁会也。进四位，乃在
泉也。如乙酉年，乙金运，酉金乃庚子，司地同天符。
歌诀说：子年和午年，少阴君火（手少阴心经与手厥阴心包经所主之气）主管暑热；丑年和未年，太阴湿土（足太阴脾经所主之气）主管雨湿；寅年和申年，少阳相火（手少阳三焦经所主之气）主管火热；卯年和酉年，阳明燥金（手阳明大肠经与足阳明胃经所主之气）主管干燥；辰年和戌年，太阳寒水（足太阳膀胱经所主之气）主管寒冷；巳年和亥年，厥阴风木（足厥阴肝经所主之气）主管风邪。
少阴是标气，是万物气化发生的本源。正化生数，对化成数。少阴君火在子年和午年司天（主管上半年的气候），其气候特点是温暖暑热；太阴湿土在丑年和未年司天，其特点是雨水湿气盛行；少阳相火在寅年和申年司天，其气候特点是炎热；阳明燥金在卯年和酉年司天，其特点是清凉干燥；太阳寒水在辰年和戌年司天，其特点是寒冷；厥阴风木在巳年和亥年司天，其特点是风气升举。
天气始于甲干，甲是天干中的首位。地气始于子支，子是地支中元气初生的位置。甲与子相合成为甲子年，这是天地阴阳之气开始的年份。甲对应土运，所以它是五运（木、火、土、金、水五行之气的运行）的君主。甲子与甲午相合，所以子年是阳气之首，午年是阴气之初。在子午之年，上方由少阴君火作为六气的主宰，并成为元气的标志。所谓“标”，就是起始的意思。
少阴作为初气，周遍覆盖天气，终于癸干，癸是子午周期的终结。地气终于亥支，意味着元气终于癸亥年，两者相合构成癸亥岁。这是天地阴阳确立并遍历一周的终尽之年。癸亥与癸巳相合，所以阴气终于亥，阳气终于巳。到了己亥年终结时，己亥之上由厥阴风木主宰，所以它是元气的终结。
歌诀说：确定司天之气需向前推四位即为在泉之气，通过阴阳上下关系可定吉凶灾危，后世医者如果懂得这些道理，就能逐年洞察疾病变化的根本机理。
例如甲子年，子午年少阴君火司天，阳明燥金在泉（司地）；乙丑年，太阴湿土司天，太阳寒水在泉。
假设遇到少阴君火司天的情况，如戊子年、戊午年，戊天干属火运，司天之气与岁运相同，称为“天符”和“岁会”。向前进四位，即在泉之气的位置。又如乙酉年，乙天干属金运，酉地支属金，若遇庚子年（此处原文逻辑似有混淆或特指某种推算，按原文直译），地气与天符相同。
The verse states: In the years of Zi and Wu (Rat and Horse), Shaoyin Junhuo (Ministerial Fire, associated with the Heart and Pericardium channels) governs the climate of summer heat; in the years of Chou and Wei (Ox and Goat), Taiyin Shitu (Great Yin Damp Earth, associated with the Spleen channel) governs rain and dampness; in the years of Yin and Shen (Tiger and Monkey), Shaoyang Xianghuo (Ministerial Fire, associated with the Sanjiao channel) governs intense heat; in the years of Mao and You (Rabbit and Rooster), Yangming Zaojin (Yangming Dry Metal, associated with the Large Intestine and Stomach channels) governs dryness; in the years of Chen and Xu (Dragon and Dog), Taiyang Hanshui (Taiyang Cold Water, associated with the Bladder channel) governs cold; in the years of Si and Hai (Snake and Pig), Jueyin Fengmu (Jueyin Wind Wood, associated with the Liver channel) governs wind.
Shaoyin serves as the "Biao" (Mark/Manifestation), which is the origin of qi generation. The "Zhenghua" (Direct Transformation) generates the base numbers, while the "Duihua" (Opposite Transformation) generates the complete numbers. When Shaoyin Junhuo governs the "Sitian" (Heavenly Qi ruling the first half of the year) in Zi and Wu years, its climate is warm and sultry. When Taiyin Shitu governs Sitian in Chou and Wei years, its characteristic is abundant rain and dampness. When Shaoyang Xianghuo governs Sitian in Yin and Shen years, its climate is hot. When Yangming Zaojin governs Sitian in Mao and You years, it brings coolness and dryness. When Taiyang Hanshui governs Sitian in Chen and Xu years, it brings cold. When Jueyin Fengmu governs Sitian in Si and Hai years, it brings rising wind.
Heavenly qi begins with the Heavenly Stem Jia (Wood), which is the first of the Ten Stems. Earthly qi begins with the Earthly Branch Zi (Rat), which represents the initial emergence of primal qi. When Jia and Zi combine to form the Jiazi year, it marks the beginning of the yin and yang qi of heaven and earth. Jia corresponds to the Earth movement (Yun), thus serving as the ruler of the Five Yun (Five Movements). The combination of Jiazi and Jiawu implies that Zi is the head of yang qi, and Wu is the beginning of yin qi. Above the Zi-Wu axis, Shaoyin Fire acts as the master of the Six Qi and becomes the mark of primal qi. "Biao" refers to the beginning or head.
Shaoyin, as the First Qi, pervades the heavenly qi until the stem Gui. Gui marks the end of the Zi-Wu cycle. Earthly qi ends at Hai, meaning primal qi concludes at the Guihai year. Their combination forms the Guihai year, which represents the completion of a full cycle of heaven and earth yin and yang establishment. The combination of Guihai and Guisi indicates that yin ends at Hai and yang ends at Si. At the conclusion of the Jihai period, Jueyin governs above Jihai, marking the end of primal qi.
The verse states: To determine the Sitian (Heavenly Ruler), advance four positions to find the Zaiquan (Earthly Ruler); by fixing the upper and lower yin and yang, one can ascertain disaster and safety. If later physicians understand this, they will perceive the root mechanisms of diseases year by year.
For example, in the Jiazi year, Shaoyin Junhuo governs Sitian, and Yangming Zaojin governs the Zaiquan (Di). In the Yichou year, Taiyin Shitu governs Sitian, and Taiyang Hanshui governs the Zaiquan.
Assuming Shaoyin Junhuo governs Sitian, such as in the Wuzi and Wuwu years, the stem Wu belongs to Fire Yun. Since the Sitian Qi and the Yun are identical, it is called "Tianfu" (Heavenly符/Resonance) and "Suihui" (Year Meeting). Advancing four positions leads to the Zaiquan position. For instance, in the Yiyou year, Yi belongs to Metal Yun, and You is Metal. [Note: The original text mentions "You metal is Gengzi," which appears to be a textual anomaly or specific calculation reference in the source, translated literally here]. The earthly condition matches the Tianfu.