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Trùng tang, the hour of coffining and avoided burial days are folk beliefs from Bắc Kỳ; anthropology reads them as easing unease when someone dies.
Từ Đạo Hạnh, Nguyễn Minh Không and Dương Không Lộ in Lĩnh Nam chích quái are tales of wonder about three monks of the Lý era, told as tales.
Kình Dương, one of the Six Killing Stars in Tử Vi Đẩu Số, is a Fire element star of impulsiveness and danger that also brings willpower.
Celestial Executioner (Tian Zhan Sha) forms when a straight road, corridor or gap points at a house. See how to spot it and which remedies may deflect it.
Tong Ren (Union of Men), Hexagram 13 of the I Ching, joins Heaven and Fire. Its structure speaks of harmony, openness and shared purpose in cooperation.
The Táng Thư says qi scatters in wind and stops at water, hence phong thủy; water comes first, storing wind second. Read against the Chinese text.
When a Luc Hao hexagram lacks the needed relative, Tang San Buo Dich chapter 28 shows how to find the hidden spirit and judge when it is useful.
Tuần không in Lục Hào: the two branches missing from a ten-day cycle, how to find them for the six Giáp cycles, and what Tăng san bốc dịch says.
How the Pali suttas describe the four jhānas, from the first with applied and sustained thought, rapture and pleasure to the fourth with equanimity.
The Dhammapada has two main recensions: the Pali text of 26 chapters and 423 verses, and the Chinese Faju jing of 39 chapters. Where they differ.
Tang Môn in Tử Vi belongs to the Thái Tuế ring, governing sorrow, loss, and mourning. Its placement, meaning when holding Mệnh.
Chu Tước, one of the six lục thú of Lục Hào: placed by the day stem, linked with speech, letters and disputes in Tăng san bốc dịch.
Am Trach is grave feng shui, judged by huyen, minh duong and thuy khau, unlike Duong Trach for the living. It covers Pham Dinh Ho's view and cai tang.
The Tu Ton line is the line generated by the palace element, symbolizing children, students, subordinates, and livestock.
Câu Trần, one of the six lục thú of Lục Hào: how it is placed by the day stem, the lookup table, and what Tăng san bốc dịch says of it.
When to burn the mourning scarf in Vietnamese custom: the 49-day, 100-day and death anniversaries, plus the rites of removing mourning.
The rites after a Vietnamese funeral: the ngu rites, the 49th and 100th days, tiểu tường, đại tường and the end of mourning, as old ritual books record.
Funeral rites in northern Vietnam, from shrouding and encoffining to thành phục, the burial and the ngu rites that follow, as old ritual books record.
What is Vietnamese astrology (tu vi), how a chart is cast, and core concepts such as the 12 palaces, major stars, Four Transformations, nap am and Bat Tu.
The Táng thư names five kinds of mountain unfit for burial: đồng, đoạn, thạch, quá, độc. What the main text says and what its commentary adds.
Moving lines and the changed hexagram in Lục Hào: how the original hexagram turns into another and in what order Tăng san bốc dịch reads them.
Huyền Vũ, one of the six lục thú of Lục Hào: how it is placed by the day stem, and where Tăng san bốc dịch mentions it, written there as 元武.
What to do when a family member dies: the order of a traditional Vietnamese funeral, from shrouding and mourning dress to burial and the later rites.
The four foundations of mindfulness are body, feelings, mind and dhammas. How the Satipaṭṭhāna Sutta describes the contemplation of each one.
Hexagram Zhen (number 51) in the I Ching stacks thunder upon thunder, covering sudden shock and six ways to respond to upheaval with a calm mind.
In Luc Hao, the Sibling line shares the palace element and stands for siblings, friends and rivals, aiding those people but harming wealth divination.
Đằng Xà, Bạch Hổ and Huyền Vũ are three of the six beasts in Lục Hào, started by the day stem. Each spirit's nuance is analysed, and none decides fortune.
Folk belief holds that a funeral brings cold air affecting the living, so the sick stay away. Eastern medicine links this to yin-yang imbalance.
The Quan Quy line controls the palace element and carries two faces, Quan and Quy. Reading it depends on the question, strength, and Tu Ton.
In Luc Hao, the Wealth Spouse line is the line overcome by the palace element, standing for money, goods, prices and employees, and the wife when a man asks.
Explore the Kan trigram (☵) in Bagua: its symbolism of water, danger, hidden wisdom and deep layers of meaning in the I Ching.
What is distinctive about funerals in Huế: the âm công bearers and their dress, the order of rites, and the city rule on how long a wake may last.
Thanh Long governs joy, Chu Tuoc speech and documents, Cau Tran land and stagnation. The six beasts only color a line already assessed for prosperity.
The grave-opening ceremony about three days after burial in southern Vietnam: the offerings, the folk meaning of chick, ladder and sugarcane, a Buddhist view.
The Táng thư defines force as a thousand feet and form as a hundred: where the mountain's force arrives and the form stops, qi is said to gather.
What is feng shui? A look at its foundational principles, including yin-yang, the five elements and the bagua, and how they are applied in homes and offices.
Feng shui split into two main schools over a thousand years: Jiangxi reads terrain forms, while Fujian li qi calculates with a compass.
Funeral customs across Northern, Central and Southern Vietnam differ in coffin size, burial timing and reburial, with Hue royal culture shaping Central rites.
The Parent Spirit is the line whose element generates the palace element, standing for parents, documents, property, and news.
Southern Vietnamese funerals in press accounts: nhập quan, phát tang, cúng vong, ritual music, động quan and hạ huyệt, and where sources cover one locality.
Bạch Hổ, one of the six lục thú of Lục Hào: how it is placed by the day stem and what Tăng san bốc dịch says about reading it.
Giỗ hết đại tường marks the end of two years of mourning. It covers the offering tray, how to arrange it, and the sequence for xả tang in Vietnamese custom.
Mo Muong funeral verses guide the soul back to the ancestors in Muong Troi, with the Mo master as a bridge and ethical values for descendants.
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