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The term "Tianfu" (Heavenly符/Alignment) refers to the alignment with the Si Tian (Sitting Heaven, the ruling Qi of the upper half of the year), while "Suizhi" (Year Direct) or "Suihui" (Year Meeting) refers to the alignment with the Sui Zhi (Earthly Branch of the year). The combination of these three constitutes the governing pattern. Here, "Tian" denotes the Si Tian Qi; "Sui" denotes the Sui Zhi; and the terms "Ying" (respond) and "Cheng" (succeed/align) refer to the relationship between the Sui Yun (Central Movement/Qi of the year) and the Si Tian and Sui Zhi.

Si Tian governs the Qi of Heaven, Sui Zhi governs the Qi of Earth, and Sui Yun manages the transformative interaction that nurtures all things. The Qi of these three factors does not necessarily always coincide, but there are times when they do. For instance, in the years of Wu Yin and Wu Shen, Wu corresponds to Fire Yun (Fire Central Movement), and both Yin and Shen correspond to Xiang Huo (Ministerial Fire). Thus, the Sui Yun aligns with the Si Tian Qi, which is called "Tianfu." Fu means alignment, specifically alignment with Heaven. Similarly, in the years of Jia Chen and Jia Xu, Jia corresponds to Earth Yun, and both Chen and Xu correspond to Earth. Thus, the Sui Yun aligns with the Sui Zhi Qi, which is called "Suizhi." Zhi means encountering or matching, i.e., matching the Qi of the specific year's branch. This is also referred to as "Suihui," where Hui means convergence, i.e., convergence with the Sui Zhi. In the years of Ji Chou and Ji Wei, the Earth Yun converges with both the Si Tian Qi and the Sui Zhi Qi; this is called "Taiyi Tianfu" (Supreme Heavenly Alignment), which corresponds to the classic statement that the convergence of the three Qi modes governs the year.

When the Qi is identical, its transformation is identical; when the Qi differs, its transformation differs. Identical transformations lead to mutual reinforcement and exacerbation of harm, while differing transformations lead to concerns of mutual overcoming and injury. However, if a Sui Yun that is deficient (Bu Ji) receives assistance from the Si Tian and Sui Zhi, the deficient Qi transforms into Ping Qi (Balanced Qi), and the pathological process is mitigated. Conversely, if the Sui Yun is excessive (Tai Guo) and already vigorous, and it further converges with the Si Tian and Sui Zhi, resulting in the governance of three aligned Qi modes, the resulting exuberance and damage to living things are beyond description. Therefore, it is said: When invading the position of the Law Enforcer (Shao Yang Ministerial Fire), the disease is rapid and critical; when invading the position of the Order Executor (Yang Ming Dryness or Tai Yang Cold), the disease is slow and persistent; when invading the position of the Noble Person (Tai Yi Tianfu), the disease is violent and fatal.

*Su Wen: Chapter on the Great Treatise of the Six Sources and Correct Records* categorizes the patterns of Yun Qi and corresponding diseases/treatments for sixty years, comprehensively discussing the policies of the Six Qi in their roles of Si Tian (ruling the upper heaven) and Zai Quan (ruling the lower earth). This can be considered detailed and exhaustive. However, when verified against actual events and aligned with seasonal timing, discrepancies often arise. Within a single year across the Nine Provinces, there may be drought in the southeast and excessive rain in the northwest, or scorched earth in the northwest and flooding in the southeast. This indicates that the correspondence between the Nine Provinces and the Nine Palaces results from uneven Earth Qi. Furthermore, in the fourth year of Yuanfeng during the Song Dynasty (Xin You year), which should have been a "He Liu" (Dried Stream) record due to Water Yun deficiency, the Yellow River burst its banks causing massive floods. This illustrates the anomaly of Sheng Fu (Victory and Repayment/Rebound in Qi dynamics). As Hu Yuan explained, this was caused by Earth Qi usurping and attacking Water Qi due to Water Yun deficiency. Since Earth failed to cultivate its virtue (moistening/nourishing aspect appropriately), Dampness became excessive. During cold periods, this manifested as spring water surging, river overflow, and fish appearing in dried streams. Its transformation appeared as sudden torrential rains and prolonged inundating showers. Although nominally classified as "Shao Yu" (Water Yun Deficiency), it essentially resembled the conditions of a "Tai Gong" (Earth Yun Excess) year. Therefore, the principles of Wu Yun Liu Qi (Five Movements and Six Qi) must be understood, yet they are not easily grasped. Moreover, given the discrepancies in calendrical calculations between ancient and modern times and the varying auspicious or inauspicious outcomes of Heaven-Human resonance, rigid adherence to these theories is like carving a mark on a moving boat to find a lost sword; conversely, abandoning them entirely is like discarding the fishing trap after catching the fish. Only those who are deeply contemplative and possess flexible wisdom can truly comprehend these subtleties!