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。
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.