Nghiên cứu văn bản kham dư hán nôm việt nam tại viện nghiên cứu hán nôm tt tiếng anh

VIETNAM ACADEMY
SOCIAL SCIENCES
VIETNAM OF
ACADEMY
GRADUATE ACADEMY
SOCIAL SCIENCES
OF SOCIALOF
SCIENCES
GRADUATE ACADEMY OF SOCIAL SCIENCES

NGUYEN QUOC KHANH
NGUYỄN QUỐC KHÁNH

STUDY OF VIETNAMESE HÁN NÔM GEOMANCY
DOCUMENTS
IN THE INSTITUTE
OFGEOMANCY
HÁN-NÔM
STUDY
OF VIETNAMESE
HÁN NÔM
STUDIES
DOCUMENTS IN THE
INSTITUTE OF HÁN-NÔM
STUDIES
Major: Hán-Nôm
Major
code:
9 22 01 04
Major:
Hán-Nôm

Major code: 9 22 01 04
SUMMARIZE THE DOCTORAL THESIS HAN NOM

Summarize the doctoral thesis Han Nom
HA NOI - 2019
HA NOI - 2019


Supervisor: Assoc. Prof. PhD. Trinh Khac Manh.

Reviewer 1: Assoc. Prof. PhD. Pham Van khoai
Reviewer 2: Assoc. Prof. PhD. Hoang Thi Ngo
Reviewer 3: Assoc. Prof. PhD. Nguyen Thi Thanh Chung

The thesis is defensed with the Academy Thesis Defense
Examining Board meeting at: Graduate Academy of Social Sciences
At........ on ................2019

To learn the thesis in:
- National Library of Vietnam
- Library of Graduate Academy of Social Sciences


INTRODUCTION
1. Urgency of the topic
Geomancy 堪輿 (also called Feng Shui 風水), is an important cultural subject
on environment and architecture coming from the ancient Chinese culture.
Comprehension of this concept is the combination with the simple material philosophy,
based on the theory of Yin and Yang - Wu Xing to develop into a unique ideological
system of harmonious relationship between people with nature. In the thesis, we

agree to capitalize the noun Geomancy as distinctive and emphasized; and use the
terms Geomancy and Feng Shui with the same meaning depending on each context
for flexible use.
Over the years, when building a house, people focus on finding convenient
location for the house to get the best environmental conditions overwhelming with the
nature. The viewpoint of selecting main place of residence is a specific expression of
Geomancy. In Quan Tu - Thua ma 管子-乘馬, there is this paragraph: “Phàm là xây
dựng kinh đô, không phải là dưới chân núi lớn cũng là bên bờ sông lớn, cao nhưng
không quá gần chỗ khô khan khiến nước không đủ; thấp nhưng không quá gần nước thì
không mất công phòng lụt”. (Imperial capital should be constructed at the foot of a big
mountain or on the bank of a big and high river but not too near dry places which make
water inadequate; low but too near water for flood prevention). Kinh Ly Cong Uan had
the article Edict on the Transfer of the Capital 遷都詔 to show clearly Geomancy as
follows: “… Huống chi thành Đại La,... ở giữa khu vực trời đất, được thế rồng chầu hổ
phục, chính giữa nam bắc đông tây, tiện nghi núi sông sau trước. Vùng này mặt đất
rộng mà bằng phẳng, thế đất cao mà sáng sủa, dân cư không khổ thấp trũng tối tăm,
muôn vật hết sức tươi tốt phồn thịnh. Xem khắp nước Việt đó là nơi thắng địa, thực là
chỗ tụ hội quan yếu của bốn phương, đúng là nơi thượng đô kinh sư mãi muôn đời…”.
Thus, the thought “the heaven and human united” developed into an important stream
of traditional culture, which is Geomancy culture or Feng Shui culture.
During the development, Geomancy received a lot of contents including:
Geography, Architecture, Environment, Psychology, etc. Therefore, deeply and
systematically finding and studying Geomancy in general and Vietnamese Geomancy
in particular does not only help the environmental planning managers but also have a
great significance in exploiting, preserving and promoting cultural identity.
Vietnam is one of the countries ever deeply influenced by the Chinese culture,
including the Geomancy. The old Genmancy was also called with the different names
such as: Qingwu Shu, Qingniao Shu, Yin and Yang, Geography, Feng Shui, etc. The
role of Genmancy is to reflect intuition capacity and thorough observation of human to
the nature, in addition, it also reflects dramatic customs and habits, traditional culture of

the nation.

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From the reasons shown above, the topic Study of Vietnamese Hán Nôm
Geomancy Documents in the Institute of Hán-Nôm Studies is selected for HánNôm doctoral thesis with not only scientific meaning but also urgent practical
meaning to contribute in preservation, exploitation and inheritance of this literary
cultural heritage.
2. Study purpose and task
2.1. Study purpose
To systematize Vietnamese Hán-Nôm Geomancy documents kept in the
Institute of Hán-Nôm Studies, exploit, study and prove scientific value and
practical meaning reflected in Vietnamese Hán-Nôm geomancy documents. On
that basis, to suggest measures for preserving and promoting value of Hán-Nôm
Geomancy documents - the traditional cultural heritage of Vietnamese nation in
this present age.
2.2. Study task
To implement quantitative statistics and systematization of Hán-Nôm
Geomancy documents currently kept in the Institute of Hán-Nôm Studies, to define
the complete version.
To introduce some typical authors of Vietnamese Hán-Nôm Geomancy. To
study and exploit for finding scientific and practical features of Geomancy in
contemporary Vietnamese cultural and social life.
3. Study object and scope
3.1. Study object
Study object is Vietnamese Hán-Nôm Geomancy documents currently kept in
the Institute of Hán-Nôm Studies - Vietnam Academy of Social Sciences. In
addition, to refer to some Geomancy data kept in several locations.
3.2. Study scope

The thesis limits its study scope to the textual study matters of Vietnamese
Hán-Nôm Geomancy documents, introduction of some authors of Vietnamese HánNôm Geomancy documents with their works currently remaining kept in the
Institute of Hán-Nôm Studies, introduction of good layers of earth and graves
recorded in the documents and learning scientific values hidden in Vietnamese
Hán-Nôm Geomancy documents.
4. Methodology and study method of the thesis
4.1. Methodology
Based on the views of the Party and the State of Vietnam in collecting,
preserving, studying, exploiting and promoting traditional culture, building an
advanced Vietnamese culture imbued with national identity.

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Knowledge of Hán-Nôm literature, textual studies, cultural studies,
civilization studies, geomancy studies, interpretation studies, etc. applies
interdisciplinary research theory in each chapter of the thesis.
Inheriting research results from the published works of domestic and foreign
researchers related to the topic, the thesis focuses on deep exploitation of the
characteristics, authors of Vietnamese Hán-Nôm Geomancy, content values of
Vietnamese Hán-Nôm Geomancy documents; to contribute to the research results
on cultural value of Vietnamese ethnic community.
4.2. Study method
The thesis uses different general research methods, including the main
methods as follows:
Textual study method: To list and compare Vietnamese Hán-Nôm Geomancy
documents currently kept in the Institute of Hán-Nôm Studies to make general
comments on characteristics of Vietnamese Hán-Nôm Geomancy documents. To
define complete version, list and compare the number of good layers of earth and
graves recorded in the documents for next studies.

Hermeneutics method is also used to explain or interpret Geomancy
documents from textual, letter, shape matters, etc. This method helps to understand
the documents and explain the documents more deeply.
Analysis and comparison methods: To study academic content value implied
in Geomancy works inter-textually to exploit more deeply the matters of interest.
Interdisciplinary study: To solve matters which need to study related to the
thesis topic such as historical value, cultural value, religion and belief, customs and
habits, etc.
Using the research methods mentioned above is in principle, during preparing
the thesis, the methods are closely related and support each other for
implementation in each chapter of the thesis.
5. New contributions of the thesis
This is the first time that Vietnamese Hán-Nôm Geomancy documents kept in
the Institute of Hán-Nôm Studies is listed, classified and compared
comprehensively in number and textual study.
To analyze characteristics of Vietnamese Hán-Nôm Geomancy documents and
define complete version for research and introduction.
To list, compare and provide reliable data on the number of main graves,
expanded graves, luminous graves, favorite graves, prosperous and materialistic
graves, etc. recorded in Vietnamese Hán-Nôm Geomancy documents.

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To introduce life, career and status of some typical authors of Vietnamese HánNôm Geomancy based on the historical data and works currently kept in the Institute
of Hán-Nôm Studies.
To analyze, evaluate and clarify the scientific content values of Vietnamese
Hán-Nôm Geomancy in accordance with Vietnamese climate and spiritual culture
to contribute to preserve and promote the national cultural identity. To help the
concerned managers plan traditional cultural architectures.

To introduce some good layers of earth of the localities in the Northern Delta.
To provide the terms of Vietnamese Hán-Nôm Geomancy
To translate the work An Nam phong thủy (A.693) in Vietnamese Hán-Nôm
Geomancy.
6. Scientific meaning of the thesis
Studying the group of Vietnamese Hán-Nôm Geomancy documents currently
kept in the Institute of Hán-Nôm Studies gives the scientific meanings as follows:
The thesis does not only systematize number of Vietnamese Hán-Nôm Geomancy
documents but also systematizes number of good graves and interesting land positions,
etc. which were recorded and left by predecessors through Hán and Nôm works.
Through studying, analyzing and evaluating values of Vietnamese Hán-Nôm
Geomancy works, the thesis provides scientific meanings of Vietnamese Hán-Nôm
Geomancy in the cultural and spiritual life of Vietnamese people. It may be said that the
topography of Vietnamese rivers and mountains in the area of heaven and earth with sao
Dực, sao Chẩn, created the system of Vietnamese Hán-Nôm Geomancy works in the
writing culture of the country. When comparing Vietnamese Geomany and Chinese one,
in spite of similar term, Vietnamese Geomany has separate contents in accordance with
Vietnamese culture.
The thesis will open for related research works on culture, spirituality and
beliefs of Vietnamese people.
7. Thesis layout
In addition to Introduction, Conclusion, References và Appendix; the thesis
consists of 04 chapters:
Chapter 1: Overview of study related to the topic.
Chapter 2: Survey of Vietnamese Hán-Nôm Geomancy documents in the
Institute of Hán-Nôm Studies.
Chapter 3: Study of some typical authors of Vietnamese Hán-Nôm Geomancy.
Chapter 4: Study of content values of Vietnamese Hán-Nôm Geomancy.

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Chapter 1:
OVERVIEW OF STUDY RELATED TO THE TOPIC AND
RESEARCH ORIENTATION
1.1. Origin and concept of Geomancy
1.1.1. Origin of Geomancy
Geomancy originated from China with selecting residence of primitive people,
started in Pre-Qin dynasty, developed in Han dynasty, circulated in Wei, Jin and the
Southern and Northern dynasties, spread widely in Sui - Tang Five Dynasties and
prosperous in Ming - Qing dynasties. Basically, Geomancy can be divided into 02
groups which are Hinh The (Loan dau) and Ly khi.
1.1.2. Geomancy concept
Based on check evidences of current scholars, geomancy firstly mentioned 12
gods. Geomancers guessed good or ill based on such 12 gods. Due to observing
phenomenon of heaven for guessing good or ill on the earth, Xu Shen in Eastern
Han dynasty said that Geomancy was words of the heaven and the earth containing
Feng shui contents. From Sui - Tang dynasties, housing and grave physiognomies
were gradually considered as Geomancy. In Qing dynasty, Tiền Đại Hân in the
book Hằng ngôn lục said that: “Ancient Geomancers are modern “housing and
grave” physiognomists, current geographers”; it means that the meaning of Feng
Shui has been included later in the Geomancy concept. In addition, feudal
intellectual writers used to use the term Geomancy and masses of the people called
Feng Shui.
1.2. Summary of introduction and development process of Vietnamese
Geomancy
1.2.1. Introduction of Geomancy in Vietnam
Geomancy was introduced in Vietnam with the Chinese invasion, most
prominently, Gao Pian (Tang dynasty) was assigned as Jiaozhou Domination
Ambassador from 865 to 875 (C.E). In fact, based on our considerations,

Geomancy was not introduced once in our country but throughout our country
history in the middle ages. Geomancy was always introduced in different forms
such as: Baggages of domination mandarins; Vietnamese people directly going to
China for studying Geomancy; rebellion in civil wars in China making some
families migrate to Vietnam for fleeing away, including genuine families of Feng
shui, etc.

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1.2.2. Geomancy development in Vietnam
The book Trùng đính thiên Nam danh địa 重訂天南名地 (No. VHv.1927),
said that: “Nước ta từ khi trời mở ra “trời Nam” trở lại đây, thì địa dư và hình thế
đã có sử sách ghi chép vào thời Đường Hiến Tông (806 - 821) vào năm Hàm Thông
có sai quan Thượng thư Bộ Công là Cao Biền 高駢 làm chức An Nam Đô hộ tổng
quản, Kinh lược chiêu thảo sứ viết ra sách An Nam cửu long kinh 安南九龍經 và
sách Vịnh cảo tập 詠稿集”. By Dinh dynasty (968 - 980), the king Dinh Tien Hoang
assigned An phủ sứ and Đông Đô viện Tran Quoc Kiet 陳國傑 to write the book
Thiên Nam hình thắng ca 天南形勝歌 and assigned him to explain the old book of
Gao Pian. From Ly, Tran, Le and Nguyen dynasties, Geomancy continued
developing strongly. From the twentieth century until now, Western civilization has
entered our country, the Confucian lifestyle has gradually decreased, however the
Geomancy subject remains very popular artistically and scientifically in the field of
architecture.
1.3. Overview of study related to the topic
1.3.1. Geomancy study in China
In China, in any dynasty, there were many researchers left well-known works,
for example, in Song dynasty, Wenjun Lai 賴文俊 with the work Thôi quan thiên 催
官篇, in Ming dynasty, Xu Bo 徐勃 with the work Kham dư biện hoặc 堪輿辨惑, in
Qing dynasty, Wu Yuanyin 吳元音 with the work Táng kinh chú 葬經注, etc. ,

Geomancy study later developed more, for example: In 1923, Tan Yang-Wu 談養吾
with the book Đại tam nguyên huyền không phong thủy 大三元玄空風水; in 1983,
Bai He Ming 白鶴鳴 with the book Phong thủy tùy bút 風水隨筆; Hsiang-kwang Liu
劉祥光 with the book Sự phát triển mở rộng của văn hóa Phong thủy đời Tống 宋代風
水文化的擴展 (Development of the Culture of Geomancy in Song China); in 1992,
Wang Qiheng 王其亨 with the book Nghiên cứu lý luận Phong thủy 風水理論研究
(Research of fengshui theory); In 2004, Shao WeiHua 邵偉華 with the book Phong
thủy toàn thư Trung Quốc 中國風水全書; Gao You Qian 高友謙, with the book Văn
hóa Phong thủy Trung Quốc 中國風水文化 (Chinese Feng Shui Culture); etc.

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1.3.2. Geomancy study in Vietnam
In our country, from the first period of independent country construction,
Geomancy was received and applied in the country terrain for promotion based on
its own characteristics That is affirmed by the works such as: Trùng đính thiên Nam
danh địa 重訂天南名地 written in the year of Chính Hòa 3 (1678), Hòa Chính địa
lý 和正地理, Trịnh Tùng vấn phong thủy sách văn 鄭松問風水策文, etc. In that spirit,
Pham Dinh Ho (1768 - 1839) and Nguyen An (1770 - 1815), who wrote the book
Tang thương ngẫu lục 桑 滄 偶 錄 also had a page to explain status of the
Geomancer Ta Ao. Next, Phan Ke Binh with the books Nam hải dị nhân and Việt
Nam phong tục. In the book Liệt tiên truyện 列僊傳, the part Nghệ địa lý phong
thủy focuses on fame and status of Vietnamese Geomancers such as Ta Ao, etc.
In the early 50th decade of the twentieth century, in the year of 1952, Hoang Xuan
Han wrote the book La Sơn Phu Tử 羅山夫子; in 1984, Tran Van Giap wrote the
book Tìm hiểu kho sách Hán Nôm - Nguồn tư liệu văn học sử học Việt nam
(volume 1), the section Sơn xuyên, lý lộ with introduction of two Vietnamese
authors, Ta Ao with the work Tả Ao địa lý luận 左泑地理論; and the work Hình
thế địa mạch ca 形勢地脈歌 written by Quan An phủ sứ in Tran dynasty, Tran

Quoc Kiet 陳國杰, edited by Ho Tong Thoc 胡宗鷟, this work no longer exists.
In the twenty-first century, studying and translating Feng Shui became richer.
Based on the actual condition, it is possible to divide into the sections as follows.
1.3.3. Works collected and translated from foreign languages
1.3.3.1. Works translated from Chinese language
As Geomancy came from China, a lot of book were translated into
Vietnamese, the thesis lists some works which have been recently translated as
follows: In 1996, Truong Huyen translated the book Hướng gió mạch nước thế đất
trong nghệ thuật kiến trúc xây dựng nhà ở of Vuong Ngoc Duc; in 2002, Nguyen
Van Duc translated and Nguyen Quoc Khanh edited the book Phong thủy thực
hành - Trang trí nội ngoại thất theo phong thủy of Tong Thieu Quang; in 2010,
Vuong Tuyen translated the book Phong thủy thực vật of Ly Duc Hung, etc.
Generally, the translated works summarized fully and crucially Geomancy, for
example: địa lý đại toàn nhập môn yếu quyết, địa lý đại toàn tập yếu, địa lý lục
pháp đại toàn, địa lý Dương trạch đại toàn, etc.
1.3.3.2. Works translated from other languages
Works translated from other languages in our country are quite big and they
have been mainly translated since the beginning of the twenty-first century, for

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example: In 2001, Thanh Khang and Tien Thanh translated the book Cẩm nang phong
thủy phương Tây ( Western Guide to Feng Shui) of Terah Kathryn Collins; in 2006, Vu
Tai Hoa translated the book Phong thủy toàn tập - Nghệ thuật bài trí nhà cửa theo khoa
học phương Đông (The practical encyclopedia of feng shui) of Gill Hale; in 2008,
Nguyen Manh Thao translated the book Khoa học phong thuỷ trong cuộc sống (The
Complete Illustrated Guide to Feng Shui) of Lillian Too; in 2012, Nguyen Manh
Thao translated the book Bí ẩn biểu tượng Phong thủy (Feng shui symbols of good
fortune) of Lillian Too; etc. It may be said that this is an open direction for new

access when studying Geomancy.
1.3.4. Vietnamese Hán-Nôm Geomancy translations, writings and
researches
1.3.4.1. Vietnamese Hán-Nôm Geomancy translations
The first translator of Vietnamese Hán-Nôm Geomancy is Cao Trung. From
1969 - 1998, he translated 04 books: Địa lý Tả Ao địa đạo diễn ca, Dã đàm Tả Ao,
Địa lý gia truyền bí thư đại toàn, Địa lý trị soạn phú. These are considered as the
first works in Geomancy translation.
1.3.4.2. Vietnamese Hán-Nôm Geomancy writings
In 1952, Hoang Xuan Han wrote the book La Sơn Phu Tử; in 1999, Pham Khai
wrote the book Thực hành kiến trúc & xây dựng theo mỹ thuật phong thủy phương
Đông; in 2000, Ngo Nguyen Phi wrote the book Nghiên cứu phong thủy và phong
thủy Việt Nam dưới góc độ khoa học; in 2005, Vuong Thi Muoi wrote the book
Phong thủy địa lý Tả Ao chính tông; in 2007, Tran Manh Linh wrote the book Phong
thuỷ ứng dụng trong kiến trúc hiện đại; in 2008, Dam Lien and Kim Phong wrote the
book 500 vấn đề cơ bản của phong thủy vượng nghiệp; in 2015, Dam Duc Vuong
wrote the book Khoa học về lý Số -Dự đoán khoa học về con người và cuộc đời; etc.
It may be said that the writings account for the largest number in comparison with all
the works.
1.3.4.3. Vietnamese Hán-Nôm Geomancy researches
Studies posted on magazines include: Tho Nhan with the article ““Phong thủy”
(Feng shui) or cách nhìn của người phương Đông thời cổ về môi trường” posted on
Hán-Nôm Studies Magazine, volume 2 (47); Tran Trong Duong with the article “Bản
đồ và tri tạo kiến văn địa lý ở Việt Nam thời tiền hiện đại qua mẫu hình nhà Nho
hành đạo Nguyễn Huy Quýnh” posted on Research and Development Magazine,
volume 4 (138); Nguyen Quoc Khanh with: “Tác giả Tả Ao và các tác phẩm kham
dư” (The author Ta Ao and Geomancy works), posted on Hán-Nôm Studies
Magazine, volume 4 (137); “Tìm hiểu 28 cách chọn thế đất trong Tả Ao chân truyền
địa lý”, posted on Hán-Nôm Studies Magazine, volume 5 (144); “Phong thủy trong
việc chọn hướng nhà thờ họ và ban thờ của người Việt”, posted on Hán - Nôm

Studies(Summary record of national scientific workshop ); etc.

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1.4. Some comments on researches related to the topic
From the Geomancy translations and researches of the previous researchers, it
is possible to give some comments on the research results as follows:
In foreign countries, although there are some deep researches, but they are also
indigenous with no wholeness when comparing among the countries which have been
influenced by Chinese culture. In Vietnam, almost new works in the form of
translation are introductory and practical, thus, most published books have
duplicate contents.
Regarding Hán - Nôm Geomancy documents, the authors have hardly surveyed,
systematized, and studied reliability of Hán - Nôm Geomancy documents. Studying
and introducing Hán - Nôm Geomancy authors remain limited, almost the works focus
on the author Tao Ao only.
1.5. Orienting further research matters in the thesis
Based on the scientific criteria, PhD student defines that Geomancy study is an
applicable scientific subject based on objective movement and interaction effects in
architecture and construction planning for serving the cultural and social life. Since
then, to set out matters in the thesis for study:
To systematize Vietnamese Hán-Nôm Geomancy documents currently kept in
the Institute of Hán-Nôm Studies - Vietnam Academy of Social Sciences.
Based on the statistics of Hán - Nôm documents with Geomancy contents, the
Ph.D. Student arranges to a unified body based on the Geomancy criteria to help
the research convenient.
To study characteristics of Hán - Nôm Geomancy documents, show the most
basic features of Hán - Nôm Geomancy documents, since then, to define reliable
Hán - Nôm Geomancy documents for research.

To introduce some typical authors of Vietnamese Hán-Nôm Geomancy.
To study content values of Geomancy documents and apply practically to the
cultural and spiritual life of the society.
To suggest measures for preserving and promoting value of Hán-Nôm
Geomancy documents in the cultural and social life of Vietnam.
Conclusion of the chapter 1
In the chapter 1, the thesis introduces origin and concept of Geomancy, as well
as summarizes the formation and development of Geomancy in China and
influence of Geomancy to Vietnam. In addition, to give overview of studying and
translating domestic and foreign Geomancy works, give contributions of the
previous Geomancy researches in the following aspects: theory, materials, thereby

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to show the unanswered matters and that is also the basis for the key research
orientations of the thesis.
Chapter 2:
SURVEY OF VIETNAMESE HÁN - NÔM GEOMANCY DOCUMENTS
IN THE INSTITUTE OF HÁN - NÔM STUDIES
2.1. Description of Vietnamese Hán-Nôm Geomancy documents in the
Institute of Hán-Nôm Studies
At present, 46 works with 60 Vietnamese Hán-Nôm Geomancy documents are
kept in the Institute of Hán-Nôm Studies. In the 46 works, 07 Vietnamese people
wrote 22 works with 29 documents, 02 Chinese people wrote 09 works with 09
documents, and 03 people edited and copied 03 works with 06 documents. We
describe the document characteristics as well as summarize content of each work, and
make the summary of information on documents and works of Hán-Nôm Geomancy
document system currently kept in the Institute of Hán-Nôm Studies.
2.2. Characteristics of Vietnamese Hán-Nôm Geomancy documents

2.2.1. Form
To follow conveniently, 46 works with 60 documents apply document units
(symbol) as a basis including 60 surveyed documents (symbol), 13 printouts
(making up 23%) and 47 manuscripts (making up 77%).
2.2.2. Dates
From the survey, there are 11 works with 20 documents (symbol) with date of
writing, year of printing and copying (making up 33.33%)
2.2.3. Authors
From surveying 46 works with 60 documents, there are 32 works with 38
documents (symbol) with authors’ names and 03 works with 05 documents with
copiers’ names (making up 68%).
2.2.3.1. Vietnamese authors
Vietnamese authors of Vietnamese Geomancy works include: 1) Chu Van An (01
work with 3 documents); 2) Ta Ao (16 works with 20 documents); 3) Hoa Chinh (2
works with 2 documents); 4) Trinh Tùng (1 work with 1 document); 5) Nguyen Linh
Nam (1 work with 1 document); 6) Hoang Dao Duc (1 work with 1 document); 7)
Chan Loc Bao Dai of Nguyen family (1 work with 1 document).
2.2.3.2. Chinese authors
Two Chinese authors of Vietnamese Geomancy works are: Gao Pian 高 駢 (8
works); Huang Fu 黃福 (1 work). However, the works of Gao Pian recorded by people
after him have many duplicate contents.

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2.2.3.3. Editors and copiers
From the survey, the editors and copier of 03 works with 06 documents are
Pham Lap Trai edited 1 work (2 documents), Pham Xuan Loc copied 1 work (1
document), Le Xuan Cat copied 1 work (3 documents).
2.2.4. Genres

There are many literary genres in Hán - Nôm Geomancy such as Prose, fu,
seven-character/syllable lines poems, lục bát poems. In 46 works with 60
documents, 04 works with 7 documents are prose mixed with fu, 06 works with 06
documents are prose mixed with luc bat, 1 work (1 document) is prose mixed with
fu and luc bat, 1 work (1 document) is prose mixed with seven-character/syllable
lines poem, others are prose.
2.2.5. Scripts
In 46 works with 60 documents, Chinese and Southern characters were used to
write the works. Chinese characters were mainly used in prose mixed with fu and
seven-character/syllable lines poems (some Southern charaters were used for
places) and Southern characters were used in lục bát poems. In 46 works with 60
documents, 01 work (01 document) was written completly in Southern characters.
2.3. Basic contents of Vietnamese Hán - Nôm Geomancy works
2.3.1. Yin and Yang - Wu Xing content
Yin and Yang - Wu Xing theory is a viewpoint on universe and methodology of
the ancient Chinese for identifying and explaining natural phenomena. Geomaners had
deep knowledge of Yin and Yang theory and applied to Geomancy studies, called
mountains as Yin and water as Yang. Mountain south is Yang, and mountain north is
Yin, water north is Yang and water south is Yin. Therefore, the topography must be
“leaning on Yin and hugging Yang”, leaning back on mountain and facing river,
elements such as high temperature, afternoon sunshine, high terrain, etc. are generally
called Yang; and low temperature, low sunshine and low terrain, etc. are generally
called Yin.
After surveying 46 works with 60 documents, there are 21 sections in 15
documents of Yin and Yang - Wu Xing in Vietnamese Geomancy.
2.3.2. Compass
Compass includes every space of the heaven and earth, collects reasonableness of
yin and yang, pointing of bagua and Wu Xing, fate of Ha do Lac thu, emblems of
astronomy and stars, orders of solar term of four seasons, is used to define azimuth,
observe astronomy, calculate good days, predict weal and woe, becomes a necessary

tool in Feng Shui activities, expresses awareness and adjust geographical deflection
angle, and open up an infinite number of synthetically reasoning and philosophically
associating concepts.
After surveying 46 works with 60 documents of Vietnamese Hán - Nôm
Geomancy, there are 150 sections in all 60 documents about compass.

11


2.3.3. Good layers of earth
After surveying 46 works with 60 documents of Vietnamese Hán - Nôm
Geomancy, there are 02 documents about good layers of earth. Indicating that
Vietnam has 04 main good layers of earth (đại cán long), including: Truong Son
mountain layer, Ba Vi mountain layer, Tam Dao mountain layer, Huyen Dinh
mountain layer.
2.3.4. Graves
Grave (topography) means local graves or lands, the ends of Lai Long with
vitality converged, two protective right and left mounds and front preventive water.
Grave relate closely with energy layer, graves on high mountains, graves in plains, etc.
After surveying the documents about grave, we recognize that in 46 works
with 60 documents, 12/60 documents refer to this matter divided to the main
contents as follows: Grave defense gods. Exorcized and unexorcized graves.
System of main graves and expanded graves. System of duke-marquess, graduate
and wealth graves.
2.3.5. Yang houses
In Geomancy, house means Yang house. After surveying 60 Vietnamese HánNôm Geomancy documents, in 46 works with 60 documents, 12/60 documents
contain Yang house contents. Contents of Yang house sections guide and describe
ways to select and arrange locations, directions, structures and ways to select date
for house construction.
2.3.6. Yin houses

In Geomancy, grave means Yin house. After surveying 60 Vietnamese HánNôm Geomancy documents, in 46 works with 60 documents, 7/60 documents
contain some Yin house contents. Contents of these 7 documents mainly focus on
analyzing ancestral graves of families with excellent graduates.
Conclusion of the chapter 2
In the Institute of Hán-Nôm Studies, there are 46 Vietnamese Hán-Nôm
Geomancy works with 60 documents. Based on the document unit, in 60 documents
(symbol) surveyed, we recognize that there are 47 manuscripts (making up 77%) and
13 printouts (making up 23%).
Regarding document writers and copiers, after surveying 46 works with 60
documents, we list 31 works with 37 documents (symbol) with authors’ names (07
Vietnamese authors and 02 Chinese authors) or with copiers’ names (03 copiers)
(making up 63%). 02 works with 04 documents with writing date. 06 works with 13
documents with printing year. 03 works with 03 documents with copying year.
Therefore, textual study is always set out when these works are used.
After surveying 46 works with 60 documents of Vietnamese Hán - Nôm
Geomancy kept in the Institute of Hán-Nôm Studies, the thesis provides some basic
scientific contents of refected Geomancy documents as follows: Yin and Yang - Wu
Xing, compass, good layers of earth, graves, Yang houses and Yin houses.

12


Basic contents of Vietnamese Hán - Nôm Geomancy embrace basic contents
of Chinese traditional Geomancy and also have separate features of Vietnamese
Geomancy. It can be said that the topography of Vietnamese rivers and mountains
forms the system of Vietnamese Hán-Nôm Geomancy works in the writing culture
of the country in accordance with the culture and beliefs of Vietnamese people
completely different from the Geomancy contents recorded in Chinese books.
The research results of this chapter show that Vietnamese Hán - Nôm
Geomancy is a rich and valued resource reflecting many aspects of history,

geography, celebrity, vestige, culture, human, customs and habits, etc. of the
country and localities.
Chapter 3:
RESEARCH ON SOME TYPICAL VIETNAMESE HÁN-NÔM
GEOMANCY AUTHORS
Vietnamese Hán-Nôm Geomancy authors, considered in the history,
appeared a lot from official history to unofficial history or family annals, etc. In this
chapter, we select to introduce Hán-Nôm Geomancy authors whose works are
currently kept in the literature depot of the Institute of Hán-Nôm Studies.
3.1. Chu Van An
Chu Van An 朱文安 (1292 - 1370), also called Chu An 朱安 or Chu Van Trinh
朱文貞, alias: Tieu An 樵隐 and another alias was Khang Tiet tiên sinh 康節先生 (Mr.
Khang Tiet), courtesy name: Linh Triet 靈徹, posthumous name: Van Trinh, lived in
Quang Liet Commune, Thanh Dam District, Ha Dong (now Thanh Tri District, Hanoi
City).
Geomancy works
With deep knowledge, he wrote the book Địa đạo dẫn giải chương cú tập chú
di biên 地道引解章句集註遺編 (Posthumous manuscript of the book quoted and
explained notes of each chapter on geography), in the summary, he said: “Tuy kiến
thức còn sơ sài, nhưng hễ đi tới đâu, tôi đều chép, có ý thu thập hình thế núi sông,
và đặt tên sách là Địa lý dẫn giải chương cú tập chú di biên không phải để khoe
khoang chỉ là sơ lược những gì mình lĩnh hội được”. His 20th generation descendants,
Xuan Luong and Hai Ham later copied and named Thanh Trì Quang Liệt Chu thị di thư
清池光烈朱氏遺書(Remaining books of Chu family in Quang Liet Commune, Thanh
Tri District).
Regarding contents of the work Địa lý dẫn giải chương cú tập chú di biên
(Thanh Trì Quang Liệt Chu thị di thư), in addition to 01 article of title, 01 article of
introduction, 01 article of general presentation, and 01 conclusion, the work
included 03 parts. Part 1: Địa lý dẫn giải chương cú tập (including 18 chapters).
Part 2: Địa đạo lý luận tập chú (including 10 sections). Part 3: Địa đạo hình thế

huyệt pháp tập chú (including 101 methods for considering topography for graves).

13


It can be said that the works of Chu Van An can be considered as contents of
Vietnamese Geomancy foundation discussing explanatory geography, boolean
geography and topographical geography, and Vietnamese authors in next
generations have received quintessence of the work for discussing Vietnamese
Geomancy contents.
3.2. Nguyen Duc Huyen
Nguyen Duc Huyen1 阮德玄 (? - ?), alias: Ta Ao 左泑 and Phu Hung 甫興 (also
called Hoang Chiem 黃瞻, Hoang Chi 黃止), lived in Ta Ao Village, Duc Quang Fu,
Nghe An Town2 (now Xuan Giang Commune, Nghi Xuan District, Ha Tinh Province),
because he used name of the village, he was called Ta Ao. According to Hán - Nôm
sources, he lived and worked in the fifteenth - sixteenth centuries, he was a famous
Geomancer.
Geomancy works
Through the practical process, he summarized and wrote many works for handing
down to next generations. However, over time, his works are not much left at present.
After the survey in the Institute of Hán-Nôm Studies, he had 16 works with 20
documents.
There are 05 copies of the work Tả Ao chân truyền địa lý 左幼真傳地 理
(VHv.1660, A.1207, VHv.1661, VHv.483, VHv.783), their basic contents are same
and all of them were printed by Nghia Loi brand, Hang Dao Street, Hanoi in the
year of Khải Ðịnh Kỷ Mùi (1919). Particularly, VHv.1660 was attached with the
work Địa lý Tả Ao di thư chân truyền chính pháp printed by Lieu Van Duong in the
3rd year of Khải Định (1918).
Considering the existing Geomancy works of Ta Ao, it can be recognized that
he received Geomancy contents of Chu Van An on boolean geography and

topographical geography to describe 28 land positions of wealth Tả Ao chân truyền
tập. In addition, in the Geomancy works of Ta Ao, the contents also embraced other
matters such as Graves, Yang houses (land positions of wealth in Vietnam) and Yin
houses (wealth graves in Vietnam), etc.
3.3. Le Hoang
Le Hoang 黎璜(? - ?), alias: Haa Chinh Tu 和正子 and Chuyet Phu 拙夫,
lived in Kim Bang District (now Kim Bang District, Ha Nam Province), normally
called Hoa Chinh. He lived in the seventeenth century, he had come to Yen Kinh
(China) to learn Gemancy.
Sino-Vietnamese sound is Huyền 玄 but Huyên in the documents.
There is an information that He was originally from Son Nam (i.e. Hai Duong,
Hung Yen today), after that migrated to Ta Ao village. We think that this needs to be
considered more carefully.
1
2

14


Geomancy works
Hoa Chinh had three Geomancy works (Hòa Chính địa lý 和正地理 (A.2153),
Lưu Xá Hòa Chính bí truyền địa pháp 流舍和正秘傳地法 (A.1405), Thiên Nam địa lý
cách ngôn toàn tập 天南地理格言全集 (R.2221). Contents of Geomancy works of
Hoa Chinh proved additionally and specifically ways of astronomical recognition to
assess land layers on the land positions of Vietnam previously discussed by Ta Ao.
The book An Nam phong thủy, gave comments on his Geomancy knowledge as
follows: “Xét ở nước ta, có ông Hòa Chính Tử là một nhà phong thủy nổi tiếng, có thể tìm
được những ngôi đất loại “hổ táng” [đất phát khiến con cháu làm quan to] cho quốc gia”.
3.4. Trinh Tung
Trinh Tung 鄭 松 (1550 - 1623), posthumous name: Thanh To Triet Vuong 成

祖哲王, was the first person to restore Revival Lê dynasty.
Geomancy discussion
The work 鄭松問風水策文 Trịnh Tùng vấn phong thủy sách văn (No.
A.2265), recorded questions and answers between Trinh Tung and Hoa Chinh
about Compass and Good layers of earth in Geomancy. Considering the
conversation, it is recognized that Trinh Tung had deep knowledge of Geomancy,
especially compass and good layers of earth. Due to his deep knowledge of
Geomancy, he was very talent in strategy, to fight and conquer in all the battles
against the Mac dynasty as recorded in the historical books.
Conclusion of the chapter 3
Research results of this chapter introduce 04 typical Vietnamese Geomancy
authors in the history. To define these 04 authors, we based partly on the previous
researches and based mainly on the Hán - Nôm documents currently kept in the
Institute of Hán-Nôm Studies and National Library of Vietnam. We followed the
principle of introducing author status, studying works, analyzing content values
based on evidences in the literary works, then comparing with related historical
books to define works and authors. This principle was consistently presented during
studying 4 authors, then proving clearly Geomancy works left by the authors until
now. 01 works with 03 documents of Chu Van An, 16 works with 20 documents of
Ta Ao, 03 works with 03 documents of Hoa Chinh, and 01 works with 01
documents of Trinh Tung. Contents of Hán - Nôm Geomancy works of each author
expressed matters of Vietnamese Geomancy studies. Explanatory geography,
boolean geography and topographical geography with Chu Van An. Selecting
precious land positions (địa lý chi đồ) for duke-marquess, graduate and wealth, etc.
“hổ táng” lands with Ta Ao and Hoa Chinh. Matters of compass and good layers of
earth with Trinh Tung.
Chapter 4:
RESEARCH ON CONTENT VALUES OF

15

VIETNAMESE HÁN - NÔM GEOMANCY WORKS
4.1. Content values
It can be said that material values in Vietnamese Hán - Nôm Geomancy
documents are quite rich, reflect many aspects of culture, belief, customs and habits
of the people, and show a particular nuance. Below are some basic values reflected
by Vietnamese Geomancy document contents.
4.1.1. Thought harmony of Confucianism, Buddhism and Taoism
Geomancy reflects clearly harmony and interaction between the thoughts of
three religions (Confucianism - Buddhism - Taoism) in which the most dominant is
Confucianism and Taoism. This is proved as follows: Confucianism and Taoism
considered I Ching as the source, Geomany also considerd I Ching as the source,
both used Yin and Yang, Wu Xing, Bagua, Taiji, Nine Stars, Energy Theory, etc. as
theory system. Geomany considered Yin and Yang as basic, vitality as nuclear andn
mixed with the thoughts of Wu Xing and Bagua doctrines as specific thought of
Taoist theory.
Taoism considered “Dao Zang 道藏” as private chronic canon and Geomany
artfully applied “Classic on Mansions 宅經” as its canon. However, in “Dao Zang”
there were many rituals related to Geomancy including burial ritual. Besides,
Geomancy used “Eight houses” means to base on the “Nine Stars” theory of
Taoism. Or for example, the classic reference “Cửu thiên huyền nữ thanh nang hải
giác kinh 九天玄女青囊角海經” of Geomancy was from the fairy reference
“Xuannü” in Taoism. Besides, the model of four symbols (four auspicious beasts)
“Azure Dragon, White Tiger, Vermilion Bird, and Black Turtle” in Geomancy also
originated from Taoism In Taoism, these are four gods to protect four cardinal
directions. In addition, fulu, zhaijiao, chúc chú, etc. are also normal words in
Geomancy: Fulu of Taoism and Phù chấn of Geomancy, bagua mirror of Taoism
and Huyền kinh of Geomancy, etc. have the same origin.
Confucianist venerated Zhouyi 周易, the thought of Yang and Yin, and baguataiji theory were from Zhouyi. Geomancy did not only use the system of good or ill

assessment of Zhouyi but also followed the thought of Yang and Yin of Zhouyi.
Geomancy valued three moral bonds and five cardinal virtues: Three moral bonds
in Geomancy are energy, front side and water gate in which energy is mainstay of
rich and poor; road; front side is mainstay of nice or bad water mound; water gate is
mainstay of birth peak death extinction. Five cardinal virtues are mountain layer,
grave, mound, water, direction; in which mountain layer must be like dragon foot;
grave must be connected with mountain layer; mound must be beautiful; water
must be meandering; direction must be nice (good attending direction). Three moral
bonds and five cardinal virtues are complete with mutual relationship. Geomancy
cares about cultivating virtue, it means that it is necessary to do good works; if you

16


want good graves, firstly your mind should be good. Silent good works to be
guided by genii.
Buddhism seeks an ideal environment as Heaven and Geomancy also seeks an
ideal environment as Heaven. Buddhism propagated in Vietnam increased
generosity and Geomancy once based on Buddhism for propagation and
development. This was proved by that monks were Geomancers.
In short, in the history, the thought of Geomancy always connected closely
with the thoughts of Confucianism, Taoism and Buddhism, intertwining,
permeating in each other to ensure objectively its propagation and development.
4.1.2. Local culture and belief
First of all, it can be said that culture and belief reflect the cultural life,
customs and habits of all people in general. In this matter, Vietnamese Hán - Nôm
Geomancy, after receiving the thought of Chinese Geomancy, screened and
developed under separate rule and was not complete when imported. It means that
Chinese Geomancy initially imported in Vietnam remained intact matters of
Chinese culture, but after that, Vietnamese people mixed it with the local folk

beliefs for development in accordance with the existing environment. That is
expressed as follows:
In Chinese Geomancy, there are not 24 gods governing 24 layers of earth (24
mountain directions) but only six gods - ten heavenly stem coordinated with six
gods. The documents, such as An Nam cửu long ca 安南九龍歌 (VHv.482), An
Nam cửu long kinh 安南九龍經 (A.1050), Địa lý 地理 (VHv.1048/1), Hồng vũ địa cảo
洪武地稿 (VHv.1594) showed full names of the gods keeping fu and district graves.
At the fu level, there were: Khoai Chau Fu with Mountain God Madam Pham Thi
To keeping grave (worshiping with sweet rice and pork, bấm quyết Dần); Ung
Thien Fu (4 districts) with Madam Pham Thi Huu keeping grave (worshiping with
sweet rice and pork, bấm quyết Tý). At the district level, there were: Kim Dong
District with the mountain god Pham Hung Long keeping grave (worshiping sweet
rice, gold, bấm quyết Tý); Tien Lu District with the mountain god Pham Thi Chuoc
keeping grave (worshiping fish, sweet rice, wine, bấm quyết Hợi); etc.
From the above, it can be recognized that Vietnamese Geomancy expressed
clearly the belief matter of Vietnamese people through the divine system.
Vietnamese Geomancy, in its development process, only received the theorical part
of Chinese Geomancy to apply in the reality of Vietnamese society in accordance
with the culture, spirituality and beliefs of Vietnamese people.
4.1.3. Filial piety spirit of Confucianism
Confucianism used Hiếu kinh 孝經 (Classic of Filial Piety) as basic content to
train filial piety, filial piety includes loyalty or it can be said that loyalty is filial
piety. Disloyal means undutiful, everyone was not only required to be dutiful to
parents but also loyal to the king.

17


Filial piety of Confucianism referred to each aspect of family life as a basis for
considering deeply each aspect of the society. Geomancy soon captured these

standards as basis for theoretical points. An Nam phong thủy, in the sheet 62a
showed that: “Chọn đất để làm kế bảo tồn cha mẹ, là cách xử của người con với
cha mẹ, cho nên không việc gì không lo hết mình. Nếu lo lắng về sự an nguy của thể
phách mẹ cha, há cho phép mình không thận trọng, mà chọn rộng ra. Rồi tu dưỡng
lấy đức tốt để chờ đợi mệnh trời. Việc chọn đất là để cho trọn lẽ làm người song song
với đó làm việc tốt (không trái nhân đạo). Đó là việc các bậc nhân nhân hiếu tử phải
ghi nhớ”. Thus, caring family graves is a form of worshiping the dead, does not
only express filial piety of offspring, improving and preserving family tradition
value but also is a unique identity in spiritual life, a cultural style with the moral
meaning of ethic origin.
4.1.4. Land layers for imperial examinations
Imperial examinations were the key way to select mandarins of feudal state.
Confucian imperial examinations in Vietnam began from Ất Mao year in Ly Nhan
Tong dynasty (1075) with Minh Kinh examination and three Confucian rounds;
finishing with Metropolitan examination in Ky Mui year in Khai Dinh King dynasty
(1919). It can be said that imperial examinations were considered as important
environment to express talent, it was also the most important purpose for being noble
mandate as well as the best way to bring honor to ancestors”. Therefore, no mater
residence and class, it was possible to hope prosperous literary fortune and focus on
graves (Yin houses) of ancestors for good imperial examinations. In Trùng đính thiên
Nam danh địa (VHv.1927), the author wrote 125 stories of Yang house selection for
examination success, for example: Yang house of Vu family in Mo Trach Commune,
Duong An District, with position of “Bình dương hoá hình, bàn long nghịch thế 平洋化
形蟠龍逆勢” (biển phẳng hoá hình, rồng cuốn ngược chiều), “sa tiền thác hậu 砂前托
後” (bãi cát ở trước lại đổi ra sau), “nhiễu quá ngoại đường, vi hổ tác án 遶過外堂為
虎作案” (quấn ra sân ngoài, tạo hình hổ và làm án), etc. Therefore, there were up to 20
doctors, 03 second-rank doctors, 02 Apostolic Nunciatures, 03 Ministers, this was a
breeding ground, matchless in the world.
4.1.5. People harmonize with environmental landscape
Geomancy searches “preventing wind and accumulating energy”, in fact it

means seeking ideal ecological environment. Although feng shui mainly assesses
new quality from appearance, however, these appearances are normally result of
general impact of natural geographic factors, such as geology and climate, soil,
vegetation, surface water and underground water in a small environment, thus, it is
very important expressing factors. Trùng đính thiên Nam danh địa has many parts
to mention the living environment (Yang houses), good or bad living environment
has important impacts to the physical and mental develipment of people: “Yang

18


houses (houses on ground) are different from lands for Yin houses (graves). Maybe
Yan house mainly seeks advantages in “position”.
Feng shui lands are the places of “star concentration, energy accumulation”,
their natural landscapes have normally “spirit energy accumulated” to show “good
and strong mountain and river” to form a land with beautiful landscape. Therefore,
seeking a beautiful natural environment of people is most clearly shown in feng
shui lands. Many Hán - Nôm Geomancy books, when describing burial grounds of
ancestors, can give assessment from the angle of landscape rather than the angle of
feng shui.
4.2. Application of some Geomancy contents in the cultural and spiritual life
of Vietnamese people
In this item, we focus on introducing 02 matters which are the concepts of good
and ill in Yang house and Yin house in the cultural and spiritual life of Vietnamese
people.
4.2.1. Concepts of good and ill in Yang house
Over the years, when building a house, people focus on finding convenient
location for the house to get the best environmental conditions overwhelming with
the nature. The viewpoint of selecting main place of residence is a specific
expression of Geomancy thought. In Hoàng Chiêm địa lý cảo 黃瞻地理稿 (A.457),

the author gave some concepts as follows:
4.2.1.1. Concept of land position
Position of Yang house is very important and relates closely with weal and
woe of people living in that. So how to know good and bad directions, we would
like to present some cardinal directions as example below: Houses in the directions
Thin and Ty with a gap, sons and daughters are gentle, good at literature and have
continuous fortunes. Being intelligent, eloquent, rich, having food to eat and
clothing to wear, servants, good first but bad later, and widow wife so descendants
are not complete. Houses in the directions Tuat and Hoi with a gap, money
dwindle, someone would die early, not good later. If living in such houses and
facing to banes, it is necessary to change. House with small front and wide rear, to
live stably, fortunes for long time, descendants are prosperous, blessing and have
long life. Banes are resolved, lands with small front and wide rear are favorable and
peace. In fact, places are considered as good feng shui means that they have
harmonious natural geographic factors with mutual support, full vitality, so many
talents appear. Thereby, the term “Sacred land with extraordinary people” has been
summarized for long time.
4.2.1.2. Concept of communal temple and pagoda directions
Directions of communal temples and pagodas around 24 mountain locations in
Yang house were very noticeable, in term of feng shui, could create good and bad,
weal and woe listed as follows: Qian (Northwest), communal temples and pagodas
in the Qian direction were good for literary and martial mandate, doctor, Chief

19


commander. Pagodas in the northwestern direction, descendants would be
prosperous and successful. Ren (North), communal temples and pagodas in the
Northern direction, first being mandate of administrative division, district, later
being imprisoned, lost assets. Gen (northeast), communal temples and pagodas in

the northeast direction, in spite of literary mandate, young kids would die. Pagodas
in the northeast direction, it would be easy to be mandate Position first and
direction second is a simple and pure concept of Vietnamese people but they were
positions and directions which were valued by ancestors, they are the directions of
communal temples and pagodas of shared community beliefs and activities.
4.2.1.3. Concepts of road and well
Well has been the important water source in the Vietnamese tradition down to
modern times, thus there are taboos in feng shui. Not locate at the main location of
the house. In Thanh Trì Quang Liệt Chu thị di thư (VHv.2391), there is also the
content as follows: “Phàm các ngọn núi cao và các dòng sông vốn do thiên nhiên
tạo thành, còn nhà cửa, ao hồ và giếng nước do con người tạo ra. Người xem đất rất
lưu ý, đó là tất nhiên. Bởi vì việc đắp đường, đào giếng tuy trong điều dữ lại có sự
lành (tuy hung trung nhi tàng cát dã). Con đường kia được đắp lên và đi lại, tuy có
điều nên kỵ, chẳng hạn kỵ về chỗ nó nhọn đầu như hình cái đinh [đâm thẳng vào
huyệt], hay “lưng nó cong” [lưng cong “phản bội, hay phản bối” đồng âm với sự
“phản bội 反背” [gia chủ] đối với huyệt, hoặc đường bao vòng mang dáng vẻ
“giam tù” ngôi huyệt (chữ “tù 囚” của Hán tự có khung nét bao vây chữ “nhân’ là
người ở giữa).
4.2.2. Concepts of good and ill in Yin house
4.2.2.1. Graves near communal temples, pagodas and shrines
Communal temples, pagodas and shrines in Prayer should be avoided, so what
is the reason? Maybe when a grave expands, its spiritual light converges, physics
and energy mix together, to form this land. And previously, these three factors were
created. So vitality is damaged. Thus, saying that: “Táng nhầm vào huyệt xã miếu,
sau khi táng rồi thì người bị tuyệt”, does it mean to mention such thing? Moreover,
the front is God and the rear is Buddha [Tiền thần hậu Phật 前神後佛], it means to
prove “Not afraid of God and Buddha”. Why dispute for receiving such scourge?
So, taboo is required”.
4.2.2.2. Graves near bridges and towers
Locating graves near bridges or towers down to modern times, considering the

Vietnamese tradition, should not be done. Because bridges and towers press on
interrupted graves resulting to unsafe. They are made by people. Good graves are
damaged by bridges and towers is normal but bad graves are supported by bridges
and towers never happens. When graves do not expand but contact to bridge and
towers, good fortune reduces and when graves expand and then bridges and towers are
constructed, harms appear. From 24 directions, if there is a bridge exposes to grave,
taboos apply to the direction exposing to which grave location. If it covers the grave to

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be invisible, it is forbidden because of harmful. Who said that bridges reduced fortune,
is it possible to avoid? If you follow me, you can hope to gain position and fame. If
communal temples, pagodas and shrines are located at the Long Lai or Long Hổ
position, the family will “fall into ruin”.
Conclusion of the chapter 4
In this chapter, we study and analyze content values of Vietnamese Hán Nôm Geomancy documents, then clarify the thoughts which reflect many aspects
the culture and belief, customs and habits and graves, etc. of Vietnamese people
expressing a separate specific shade. First, it is harmony between Geomancy and
three religions (Confucianism - Buddhism - Taoism) to form harmony and codevelopment in a society harmonious between religionsand folk beliefs. Next, they
are specific features of local culture and belief in Geomancy with accessing Chinese
Geomancy thoughts to screen and develop under the separate rule of Vietnamese,
i.e. Chinese Geomancy was imported to Vietnam, and its theory was received by
Vietnamese people, then it was applied by Vietnamese people with local folk
beliefs for development in accordance with the existing environment. Filial piety
spirit of Confucianism implied in the Geomancy contents was very meaningful,
Geomancy used artfully the Yin house system for development in accordance with
an aspect in the filial piety of Confucianism showing the spirit of “When you eat a
fruit, think of the man who planted the tree”, “Holy living and holy dying” or
matters of imperial examination attached to graves focus on grave sites (yin house)

of ancestors for good imperial examinations, good graves, interesting land positions,
etc. helped to be noble mandate, for “bringing honor to ancestors”; or harmony
between people and environmental landscape, people should keep close
relationship with lands, rivers and mountains, to form a new organic system to be
possible to promote potentials of Geomancy. Then, to create Geomancy theory in the
Vietnamese cultural environment on planning environment and land attached to
architectural culture to help readers recognize that scientificality of Geomancy always
developed continuously.
CONCLUSION
Geomancy or “Qingwu Shu”, “Qingniao Shu”, “Yin and Yang”,
“Geography”, “Feng Shui”, etc. is a scientific subject on environmental landscape
architecture which came from the ancient Chinese culture and imported to Vietnam.
However, after importing to Vietnam, Vietnamese people received and modified it in
accordance with the domestic geographical feng shui. After study, the thesis gains the
main results as follows:
1. The thesis studies as well as discusses about Geomancy concept, and introduces
the origin of Geomancy in China which started in Pre-Qin dynasty, developed in Han
dynasty, circulated in Wei, Jin and the Southern and Northern dynasties, spread widely
in Sui - Tang Five Dynasties and prosperous in Ming - Qing dynasties. Basically,

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Geomancy studies in China can be divided into 02 groups which are Hinh The (Loan
dau) and Ly khi.
2. To give overview on import and development process of Vietnamese
Geomancy, after Geomancy imported to Vietnam, it began to develop strongly in
Dinh Tien Hoang dynasty (968 - 980) until Nguyen dynasty (1802 -1945) and the
modern periods later. Vietnamese Geomancy development was based mainly on
great schools such as: Cửu tinh bát môn, Ngũ hành chính thống, Huyền không ngũ

hành, etc. with two main fields which were Yang house and Yin house, focused on
main schools such as Kham dư Loan đầu (or called Hình thế), Kham dư Bát trạch,
Kham dư Huyền không, Kham dư Thần sát, Kham dư Tam hợp, Kham dư Hình tượng,
Hình pháp, Tinh túc, Phiên quái, etc.
3. To draw out overview on Geomancy research of previous domestic and
foreign researchers. Separately to Vietnam, the thesis shows works and authors of
Vietnamese Hán - Nôm Geomancy in the middle ages currently existing. In the
years of the twentieth century, translations from foreign languages, translations of
Vietnamese Hán - Nôm Geomancy, writings of Vietnamese Hán - Nôm Geomancy
and researches of Vietnamese Hán - Nôm Geomancy were increasingly interested.
Specially in the beginning years of the nineteenth century, Geomancy researches
and translations were more and more developed, especially Vietnamese Hán - Nôm
Geomancy. Based on such general features, the thesis provides some general
comments on the Vietnamese Hán - Nôm Geomancy researches and research
orientation of the thesis topic.
4. To implement statistic and survey of 46 Hán - Nôm Geomancy works with 60
documents (60 symbols) currently kept in the Institute of Hán-Nôm Studies of
Vietnam. This survey focuses on main characteristics and finds basic contents of
forms, dates, authors, copiers, genres, scripts, textual contents, etc. of Vietnamese
Hán - Nôm Geomancy documents. To correct some errors of names of Hán - Nôm
Geomancy works and show overlaps during copying Geomancy works in some
documents. This survey gives a credible view of Vietnamese Hán - Nôm Geomancy
documents, and provides the system of Vietnamese Hán - Nôm Geomancy
documents currently kept in the Institute of Hán-Nôm Studies of Vietnam. On that
basis, to give certain assumptions as follows:
4.1. To correct 05 documents in Di sản Hán Nôm Việt Nam - Thư mục đề yếu
with incorrect names of the works as written in the documents.
4.2. In 46 works with 60 documents (symbol) surveyed, we recognize that
there are 47 manuscripts (making up 77%) and 13 printouts (making up 23%). The
manuscripts (47 ones) were written simply, clearly, and coherently with the “cú

đậu” vermilion stamp for breaking.
4.3. From surveying 46 works with 60 documents, there are 31 works with 37
documents (symbol) with authors’ names (making up 63%). Including 02 Chinese
authors (Gao Pian with 08 works and 02 documents, Huang Fu with 01 work and 01
document), 07 Vietnamese authors (Chu Van An with 01 work and 03 documents, Ta

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Ao with 16 works and 20 documents, Hoa Chinh with 02 works and 02 documents,
Trinh Tung with 01 work and 01 document, Nguyen Linh Nam with 01 work and 01
document, Hoang Dao Duc with 01 work and 01 document, Chan Loc Bao Dai of
Nguyen family with 01 work and 01 document).
4.4. Regarding script, in the total of 46 works with 60 documents, Chinese
characters were used to write the works, 01 works were written in Southern
characters, in addition, Southern characters appeared for poems and some places. A
document was written in 07 words of naming taboo in Revival Lê dynasty and
Nguyen dynasty.
5. From the survey results of Vietnamese Hán - Nôm Geomancy work contents,
the thesis author shows basic contents implied in the works, including: Yin and Yang Wu Xing content, Compass content, Good layers of earth content, contents of graves
and grave defense gods, system of main graves and expanded graves, system of dukemarquess, graduate and wealth graves, Yang house and Yin house matters. Then, to
show basic characteristics of Vietnamese Hán - Nôm Geomancy, such as concepts of
directions, good layers of earth, system of grave defense gods, land positions of wealth,
wealth graves, etc. and clarify cultural and social values as well as beliefs and histories
of some graduate characters in Vietnamese feudal history. After surveying Vietnamese
Geomancy documents, we recognize that in spite of being affected from China, there
were modifications in accordance with Vietnamese climate and spiritual culture. When
comparing Vietnamese Geomany and Chinese one, in spite of similar term, Vietnamese
Geomany has separate contents in accordance with Vietnamese writing culture.
6. Throgh Hán - Nôm Geomancy documents currently kept in the Institute of

Hán-Nôm Studies of Vietnam, we introduce author status, study work documents,
analyze content values based on evidences in the literary works, then comparing
with related historical books to define authors and Geomancy works of 04 typical
Vietnamese authors whose works are currently kept in the Institute of Hán-Nôm
Studies of Vietnam, they are: Chu Van An, Nguyen Duc Huyen (Ta Ao), Le Hoang
(Hoa Chinh) and Trinh Tung. To analyze, and assess each work of the authors,
affirm content values and reliability of each work. In addition, to show
systematicality in the works, for example: Explanatory geography, boolean
geography and topographical geography with Chu Van An; Selecting precious land
positions and wealth graves, etc. with Ta ao and Hoa Chinh; matters of compass
and good layers of earth with Trinh Tung.
7. The thesis studies basic content values reflected by Hán - Nôm Geomancy,
then clarify the thoughts which reflect many aspects the culture and belief, customs
and habits and graves, etc. of Vietnamese people expressing a separate specific
shade. It is harmony between Geomancy and three religions (Confucianism Buddhism - Taoism); specific features of local culture and belief in Geomancy;
Filial piety spirit of Confucianism implied in the Geomancy contents; harmony
between people and environmental landscape, matters of imperial examination
shown through the contents, etc. Then, to show matters of applying Geomancy in

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