六气分上下左右而司天令，十二支分节令时令而司地化。上下相召，而寒暑燥风火与四时之
气不同者，盖相临不一使然也。
六气司于十二支，有正对之化。厥阴司于巳亥，谓厥阴木也，木生于亥，故正化于亥，对化
于巳也。卯虽为正木之分，乃阳明金对化也。所谓从生而顺于己。少阴司于子午，谓少阴为君火
尊位，正得南方离位，故正化于午，对化于子也。太阴司于丑未，谓太阴为土，土属中宫，寄于
坤位，西南而居未分，故正化于未，对化于丑也。少阳司于寅申，谓少阳相火位卑于君火，虽有
午位，君火居之。火生于寅，故正化于实，对化于申也。阳明司于卯酉，谓阳明为金，酉为西方
属金，故正化于酉，对化于卯也。太阳司于辰戌，谓太阳为
水，虽有子位以为君火对化，水乃伏土中，即六戊天门戌，六巳地户辰是也。故水虽土用，正化
于戌，对化于辰也。此天之阴阳合地之十二支，动而不息者也。
但将年律起当年司天，相对一气为在泉，余气为左右间。用在泉后一气为初之气，主六十日
有奇，至司天为三之气，主上半年。（自大寒日后通主上半年。）至在泉为六气，主下半年。
（自大暑日后通主下半年。）经曰∶岁半以前，天气主之；岁半以后，地气主之者，此也。
天之六气，客也。将此客气布于地之六气，步位之上，则有气化之异矣。经曰上下有位，左
右有纪者，谓司天曰上，位在南方，则面北立，左右乃左西右东也；在泉曰下，位在北方，则面
南立，左右乃左东右西也。故上下异而左右殊。经曰少阳之右，阳明治之，乃南面而立以阅气之
至也，非论上下左右之位，而与显明之右，君火治之之意，同谓南面视之，指位而言也。
六气分为上、下、左、右，负责主管司天之令；十二地支分属节气时令，负责主管地之化生。上下相互感召，而寒、暑、燥、风、火与四时之气有所不同，这是因为它们所处的位置不同所致。
六气由十二地支主管，存在正位与对位的化生关系。厥阴（风木）主管巳年和亥年，称为厥阴木，木生于亥，所以正化在亥，对化在巳。卯虽然是正木的分野，但却是阳明金对化的位置。这叫做顺应生数而归于己身。少阴（君火）主管子年和午年，称为少阴为君火的尊贵地位，正好得到南方离卦之位，所以正化在午，对化在子。太阴（湿土）主管丑年和未年，称为太阴为土，土属于中宫，寄居于坤位，西南方占据未之分野，所以正化在未，对化在丑。少阳（相火）主管寅年和申年，称为少阳相火地位低于君火，虽然也有午位，但被君火占据。火生于寅，所以正化在寅，对化在申。（注：原文“正化于实”疑为“正化于寅”之误，此处依文意及中医理论校正为寅）。阳明（燥金）主管卯年和酉年，称为阳明为金，酉为西方属金，所以正化在酉，对化在卯。太阳（寒水）主管辰年和戌年，称为太阳为水，虽然有子位作为君火的对化，但水潜伏于土中，即六戊天门在戌，六巳地户在辰。所以水虽用土之体，正化在戌，对化在辰。这是天的阴阳结合地的十二地支，运动而不休止的道理。
只要从当年的司天之气起算年律，相对的一气即为在泉之气，其余的气则为左右间气。用在泉之后的那一气作为初之气，主六十日零几天，到司天之气时为三之气，主管上半年。（自大寒日后统管上半年。）到在泉之气时为六之气，主管下半年。（自大暑日后统管下半年。）《内经》说：岁半以前，天气主管；岁半以后，地气主管，说的就是这个道理。
天的六气是客气。将这客气布在地之六气的步位之上，就会有气化上的差异了。《内经》说上下有定位，左右有纲纪，意思是司天称为上，位在南方，则面向北站立，左右就是左西右东；在泉称为下，位在北方，则面向南站立，左右就是左东右西。所以上下不同，左右也各异。《内经》说少阳的右边，由阳明治理，这是面向南而立以观察气至的意思，并非论述上下左右的位置，而是与显明（南方朱雀七宿之一，代指南方或心/君火）的右边，由君火治理的意思相同，都是指面向南看，指着方位而言。
The Six Qi (Six Phases of Climate) are divided into Upper, Lower, Left, and Right, governing the mandates of the Sifang Heaven (Si Tian). The Twelve Earthly Branches (Shi Er Zhi) are divided according to solar terms and seasons, governing the transformations of the Earth. When Upper and Lower interact, the Cold, Heat, Dryness, Wind, Fire differ from the Qi of the Four Seasons; this is due to their varying positions.
The Six Qi are governed by the Twelve Earthly Branches, involving both Direct (Zheng) and Opposite (Dui) transformations. Jueyin (Wind-Wood) governs the Si and Hai years. It is called Jueyin Wood. Since Wood is born in Hai, its Direct transformation occurs in Hai, and its Opposite transformation occurs in Si. Although Mao is the sector of direct Wood, it is the position of Opposite transformation for Yangming Metal. This is described as following birth and conforming to oneself. Shaoyin (Ministerial Fire) governs the Zi and Wu years. Shaoyin holds the dignified position of Ministerial Fire, perfectly aligning with the Li trigram of the South. Thus, its Direct transformation is in Wu, and its Opposite transformation is in Zi. Taiyin (Damp-Earth) governs the Chou and Wei years. Taiyin is Earth. Earth belongs to the Central Palace and resides in the Kun trigram, occupying the Wei sector in the Southwest. Therefore, its Direct transformation is in Wei, and its Opposite transformation is in Chou. Shaoyang (Ministerial Fire) governs the Yin and Shen years. Shaoyang Ministerial Fire is subordinate to Ministerial Fire. Although the Wu position exists, it is occupied by Ministerial Fire. Fire is born in Yin; thus, its Direct transformation is in Yin, and its Opposite transformation is in Shen. Yangming (Dryness-Metal) governs the Mao and You years. Yangming is Metal. You is the West, belonging to Metal. Thus, its Direct transformation is in You, and its Opposite transformation is in Mao. Taiyang (Cold-Water) governs the Chen and Xu years. Taiyang is Water. Although the Zi position serves as the Opposite transformation for Ministerial Fire, Water lies hidden within Earth. Specifically, the Heavenly Gate of Liu Wu is in Xu, and the Earthly Door of Liu Si is in Chen. Therefore, although Water utilizes Earth's function, its Direct transformation is in Xu, and its Opposite transformation is in Chen. This represents the interplay of Heaven's Yin-Yang with Earth's Twelve Earthly Branches, moving without cessation.
By starting the annual rhythm from the current year's Sifang Heaven, the opposing Qi becomes the Sizai Earth (Zai Quan), while the remaining Qis become the Left and Right Intercalary Qis. The Qi following the Sizai Earth is designated as the First Qi, governing slightly more than sixty days. Upon reaching the Sifang Heaven, it becomes the Third Qi, governing the first half of the year (from after Da Han/Great Cold, governing the first half of the year). Reaching the Sizai Earth constitutes the Sixth Qi, governing the second half of the year (from after Da Shu/Great Heat, governing the second half of the year). The Classic states: "Before the middle of the year, Heaven's Qi governs; after the middle of the year, Earth's Qi governs." This refers to the aforementioned arrangement.
Heaven's Six Qi are Guest Qis (Ke Qi). Distributing these Guest Qis onto the positional steps of Earth's Six Qi results in different Qi transformations. The Classic states: "Upper and Lower have fixed positions; Left and Right have guidelines." This means Sifang Heaven is "Upper," located in the South. One stands facing North, so Left is West and Right is East. Sizai Earth is "Lower," located in the North. One stands facing South, so Left is East and Right is West. Thus, Upper and Lower differ, and Left and Right vary. The Classic states: "To the right of Shaoyang, Yangming governs." This implies standing facing South to observe the arrival of Qi, not discussing the positions of Upper/Lower or Left/Right, but rather aligning with the meaning that "to the right of Xianming (Bright Display/South), Ministerial Fire governs." Both refer to viewing from a Southern orientation and pointing out specific positions.