Tra cứu
Hồ sơ giúp anh chị
Gói của Nhật Nguyệt
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Chọn ngôn ngữ
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The festivals take place from the 22nd to the 27th day of the first lunar month every year, with the main ritual ceremonies concentrated on the 22nd and the 27th day of the first lunar month.
Lạng Sơn's Kỳ Cùng and Tả Phủ Temple Festivals run from the 22nd to the 27th of the first lunar month, when the Quan Lon Tuần Tranh palanquin returns.
The Đồng Bằng Temple Festival runs from the 20th to 26th of the eighth lunar month in Hưng Yên, honoring King Father Bát Hải Động Đình.
The Bà Triệu Temple Festival in Thanh Hóa honors heroine Triệu Thị Trinh, who led a 3rd century uprising, through rituals and community events.
Origins, rituals and cultural values of the Hung Kings Temple Festival in Phú Thọ, held on the 10th day of the third lunar month to honor the Hung Kings.
Huyền Trân Princess Temple in Hue honors the Tran dynasty princess who expanded Vietnam's southern frontier. Its festival falls in the first lunar month.
The Do Temple Festival in Bắc Ninh honors 8 Ly Dynasty kings each year on the 15th day of the third lunar month with palanquin processions.
The Chợ Củi Temple Festival in Nghi Xuân, Hà Tĩnh honours Saint Hoàng Mười and the Three Holy Mothers, and differs from Nghệ An's Ông Hoàng Mười Temple.
The Tep Temple festival for Trung Túc Vương Lê Lai in Kiên Thọ commune, Thanh Hóa falls on the 21st of the 8th lunar month and the 8th of the 1st lunar month.
Held each year at Hoa Lư Ancient Capital, Ninh Bình, this festival honors King Đinh Bộ Lĩnh, founder of Đại Cồ Việt state.
The Công Đồng Bắc Lệ Temple Festival in Tân Thành Commune, Lạng Sơn runs from the 18th to 20th of the 9th lunar month, with the palanquin bathing rite.
Ông Hoàng Mười Temple Festival in Nghệ An holds its main ceremony on the 10th day of the tenth lunar month, tied to Mother Goddess worship.
Cờn Temple festival, Nghệ An, 19th to 21st of the first lunar month, honours the Four Holy Ladies of the Song: the legend, the procession and 2027 dates.
How the Phi Tinh school reads Hóa Kỵ in Tử Vi: Kỵ nhập, Kỵ xung, Lộc and Kỵ in one palace, and stacked Kỵ, following Từ Tăng Sinh's book.
Hiệp Kỷ Biện Phương Thư records Nguyệt Kỵ and rejects Dương Công kỵ nhật. An analysis of the original Chinese text, separating old rules from folk beliefs.
Kỳ yên at Bình Thủy communal house, Cần Thơ: Thượng điền on the 12th-14th of the fourth lunar month, Hạ điền on the 14th-15th of the twelfth. Rites explained.
Cung Mệnh (命宮, Mệnh Palace) is the primary palace in a Tử Vi chart, reflecting character, temperament, inner nature, and potential life direction.
Cung Thân is a special palace in Vietnamese Tử Vi astrology, placed by birth month and hour rather than fixed, reflecting inner tendencies and later life.
Cung Phi is the Eight Trigrams (Ba Zhai) palace assigned to a person by birth year and gender, used to find East Four Life or West Four Life in feng shui.
Cung Mọc, or the Rising Sign, is the zodiac sign on the eastern horizon at birth. It shapes first impressions and outward persona.
In Kỳ Môn Độn Giáp, Tam Kỳ are Ất, Bính, Đinh, while Lục Nghi are Mậu, Kỷ, Canh, Tân, Nhâm, Quý. Each of the six Giáp hides under one Lục Nghi stem.
Cung Hoàng Đạo is one of twelve equal divisions of the ecliptic, each tied to a constellation and used in Western astrology for personality, love and career.
The Moon sign is the zodiac sign the Moon occupied at a person's birth, reflecting their inner world, emotions, and subconscious.
The custom of offering a day early is called lễ tiên thường, with the main chính kỵ the next day. Its origin, distinctions and meaning.
Giỗ thường (cát kỵ) yearly rites need no full feast like giỗ đầu or giỗ hết. Core offerings: hương đèn, trầu cau, rượu trà, a bowl of upside-down rice.
The Kỳ Yên festival at Thoại Ngọc Hầu communal house in An Giang honors the Nguyen dynasty mandarin who dug the Vĩnh Tế Canal.
Kỳ Môn Độn Giáp casts a chart for a moment to assess fortune and misfortune. A full chart stacks four plates on the nine palaces of the Lạc Thư grid.
2029 is Kỷ Dậu, nạp âm Đại Trạch Thổ: which parents' birth years count as favourable or unfavourable by stem, branch and nạp âm, with a 1984 to 2001 table.
Couple age matching has three main methods: earthly branch, nạp âm and cung phi, which often disagree. With a worked example and what old books say.
Explore the origin and role of the 12 Bà Mụ in Vietnamese folk belief, female deities believed to shape a newborn's body and bestow blessings.
Folk taboos for offerings on the Full Moon and the first day of the lunar month, from choosing fruit and flowers to the incense burner and a reverent mindset.
Hóa Kỵ in the Four Transformations of Zi Wei Dou Shu: its meaning, position, and how it reads with auspicious or inauspicious stars in the chart.
Giáp cung in Tử Vi: why Kình Đà always flank Lộc Tồn, when Tả Hữu and Xương Khúc can flank Mệnh, and how Tử Vi Đẩu Số toàn thư ranks each case.
Nguyên thần generates the Dụng thần, kỵ thần conquers it, cừu thần conquers the nguyên thần and feeds the kỵ thần, as Tăng san bốc dịch defines them.
Cúng giỗ vọng and gửi giỗ: per Toan Ánh, those far from home send offerings to the head of the family and also make an offering from afar.
The nine palaces are the nine cells of the Luo Shu, a 3x3 square whose every line totals 15, and the grid used by Huyền Không and Kỳ Môn.
Cúng đất in Huế is held in the second and eighth lunar months, with three offering trays to thank the land deity and remember the former Chăm owners.
Điều Hậu balances hot and cold in a Bát Tự chart. Cùng Thông Bảo Giám's readings of winter and summer charts, with concrete examples.
Đại Việt sử ký toàn thư opens with the Hồng Bàng era: Kinh Dương Vương, named Lộc Tục, and the realm of Xích Quỷ. The Hán text set beside later histories.
Phi hóa: a palace's stem turns a star into Lộc, Quyền, Khoa or Kỵ and sends it to that star's palace. Tự hóa: it does so within itself.
Thai Nguyên is derived from the month pillar, Thai Tuc from the day pillar, and Menh Cung from the month and hour branches.
155 types of Vietnamese offering rites in 15 groups, from ancestor and death-anniversary rites, Tết and the festivals of the year to funerals, communal houses and temples, and the rites of ethnic communities; each with alternative names, timing, recipients, a short description, classification axes (cycle, social setting, beings worshipped, tradition, ethnic group, cultural region), a structured date and sourced passages on its customs. It is the key table for Nhật Nguyệt's datasets on offering prayers and rite customs.
