No master has really made it clear about the ancestral tombs (commonly known as the "Yin Mansion") of the Yin Pan Qimen. Even when it comes to the use of gods, they all work in their own way. Some even say one thing yesterday, another thing today, and another thing tomorrow. To sum up, there are the following points:
1. The yang house is the gate of life, and the yin house is the gate of death. This is how most people use it.
2. Look at the seven kills in the ancestral tomb, and look at the seal in the Yangzhai. Wang Fenglin clearly stated in the face-to-face class in September 2008 that "Watch the Seven Killings in the Dark House". But in his past examples, we can indeed see examples of the ghost house being used as a door to death.
3. The Yin house looks at "Ji", and the Yang house looks at "E". This is also the view of some people, because Wu is the yang soil, which represents money, houses, cars, and land; Ji is the yin soil, which represents tombs, pits, and basements.
4. The age of ancestors depends on their graves. Because since it is an ancestral grave, most of them are elders. Although they have passed away (buried), the "elders" are an unchangeable fact. The Qimen theory states that "niangan represents the elders", but does not say "only represents the living elders".
What I am talking about here is the "first level" prediction, and does not involve the issue of second level access. Some masters say: As long as you master the theory of yin and yang, all problems can be solved easily. So, a question arises: Do the elders represented by Nian Gan need to distinguish between yin and yang? It stands to reason that the living are yang and the dead are yin. Although they are all elders in terms of age, there is a difference between yin and yang.
Also, when the tomb is measured on-site, the sun stem is the deceased in the tomb, and the gender of the deceased is judged based on the yin and yang of the sun stem and the moon stem. If the sun and moon are of the same gender (both yin or both yang), the gender of the deceased will be the same as the gender of the predictor; if the sun and moon are of opposite genders (one yin and one yang), the gender of the deceased will be opposite to the gender of the predictor. I always feel that this theory is too simple. Even people who don’t understand Qimen can tell whether the deceased is a man or a woman as long as they know that the sun and the moon have reached the cemetery. Can it stand the test of practice? Are all the dead of the same gender buried in the cemeteries you see on the same day? My verification of this theory in practice is wrong, perhaps because there are too few verifications.
Colleagues from Qimen, have you considered the above issues? I welcome discussions with Yi You*** who are interested in studying Qimen in depth