從"五音姓利"說, 看巒頭與理氣
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<p class="MsoNormal"><em><span style="font-family: 細明體; font-style: normal;">讓我們來看看楊公的時代</span></em><span style="font-family: 細明體; color: black;">，</span><em><span style="font-family: 細明體; font-style: normal;">楊筠松</span></em><span style="font-family: 細明體; color: black;">，</span><span style="font-family: 新細明體;">經考，楊公生於西元</span><span lang="EN-US">834</span><span style="font-family: 新細明體;">年，卒於西元</span><span lang="EN-US">904</span><span style="font-family: 新細明體;">年</span><span style="font-family: 細明體; color: black;"></span></p><span style="font-family: 新細明體;">《宋史。藝文志》則稱為楊救貧，亦不詳其始末。惟術家相傳以為筠松名益，竇州人。掌靈台地理，官至金紫光祿大夫。廣明中遇黃巢犯闕，竊禁中玉函秘術以逃，後往來於虔州。<br><br></span><span style="font-family: 新細明體;">"竊禁中玉函秘術以逃"</span><br><span style="font-family: 新細明體;">禁中玉函秘術 - 有曰之葬書, 有曰之天機書</span>.... !<br>先不論<span style="font-family: 新細明體;">《宋史。藝文志》所說明的正確與否, 文中以"竊"字來形容, 如是"竊", 後人何以得知 ?<br>還能知道"竊"得是拿一本秘笈 ? <br><br>這</span><span style="font-family: 新細明體;">"禁中玉函秘術</span>"楊公在黃巢之亂之前, 可曾閱覽過 ? <br>如果沒有閱覽過, 請問這宮中藏書是給誰讀的 ?<br>不是給"專員" 研讀, 光擺著, 供著, 就能富國強兵, 鞏固皇權 ?<br>不管<span style="font-family: 新細明體;"></span><span style="font-family: 新細明體;">"禁中玉函秘術</span>"是何書, 朝中"專員"總該有些研究心得與報告吧 ?!<br>楊公總不至於在朝中時, 就沒能研究出啥, 等到黃巢之亂, 偷出去才看懂吧 ?!<br>網上還有稱說楊公實為黃巢舊部, 作亂草莽者, 得一二本....就算整個圖書館都搬給他<br>就能研究出中國堪輿精華, 那現代的我們實在是太笨了 !<br><style> <!--
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<!--> <p class="MsoNormal"><span style="font-size: 12pt; font-family: 新細明體;"></span><span style="font-family: 新細明體;">後代的風水堪輿是否得自唐末楊公的傳承 ? 此點至今甚難考證 !</span></p><p class="MsoNormal"><span style="font-family: 新細明體;">但宋代風水得自於楊公的研究與實踐的啟發, 是不容置疑的 !<br></span></p><p class="MsoNormal"><br><span style="font-family: 新細明體;"></span></p><p class="MsoNormal"><span style="font-family: 細明體;">堪輿巒頭與理氣若已成熟於唐代末年</span><span style="font-family: 細明體; color: black;">，何以</span><span style="font-family: 新細明體;">宋代建造陵墓相風水堪輿，仍有流行</span><b style=""><span lang="EN-US">"</span></b><em><b style=""><span style="font-family: 新細明體; font-style: normal;">五音姓利</span></b></em><b style=""><i style=""><span lang="EN-US">"</span></i></b><span style="font-family: 新細明體;">的說法</span><span style="font-family: 細明體; color: black;">？</span></p><p class="MsoNormal"><span style="font-family: 新細明體;"><br></span></p><p class="MsoNormal"><span style="font-family: 新細明體;">宋朝的理學思想和風水術多從道家中得到啟發，並且宋初的著名道士陳摶有關。</span></p><p class="MsoNormal"><span style="font-family: 新細明體;">事實</span><link rel="File-List" href="file:///C:%5CDOCUME%7E1%5CADMINI%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtml1%5C01%5Cclip_filelist.xml"><!--><xml>
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<!--><span style="font-size: 12pt; font-family: 新細明體;">宋元時期是風水學的高峰期，這是因為理學和科技起了很大的推動作用。</span></p>本文不作結論, 僅提出疑點 !<span style="font-family: 細明體; color: black;"><br><br></span><p class="MsoNormal">各朝代的"國師" 的傳承與標準在哪裡 ?</p><p class="MsoNormal"><br></p>
<p class="MsoNormal"><b style=""><span style="font-family: 細明體;">唐<span lang="EN-US"><o:p></o:p></span></span></b></p>
<p class="MsoNormal"><b style=""><span style="font-family: 細明體;" lang="EN-US">618</span></b><b style=""><span style="font-family: 細明體;">～<span lang="EN-US">907<o:p></o:p></span></span></b></p><p class="MsoNormal"><span style="font-family: 細明體;"><span lang="EN-US"><br><o:p></o:p></span></span></p>
<p class="MsoNormal"><b style=""><span style="font-family: 細明體;">宋<span lang="EN-US"><o:p></o:p></span></span></b></p>
<p class="MsoNormal"><b style=""><span style="font-family: 細明體;" lang="EN-US">960</span></b><b style=""><span style="font-family: 細明體;">～<span lang="EN-US">1279<o:p></o:p></span></span></b></p>
<p class="MsoNormal"><b style=""><span style="font-family: 細明體;" lang="EN-US"><span style=""> </span>(</span></b><b style=""><span style="font-family: 細明體;">北宋<span lang="EN-US">)<o:p></o:p></span></span></b></p>
<p class="MsoNormal"><b style=""><span style="font-family: 細明體;" lang="EN-US">(960</span></b><b style=""><span style="font-family: 細明體;">～<span lang="EN-US">1127)<o:p></o:p></span></span></b></p>
<p class="MsoNormal"><b style=""><span style="font-family: 細明體;" lang="EN-US"><span style=""> </span>(</span></b><b style=""><span style="font-family: 細明體;">南宋<span lang="EN-US">)<o:p></o:p></span></span></b></p>
<p class="MsoNormal"><b style=""><span style="font-family: 細明體;" lang="EN-US">(1127</span></b><b style=""><span style="font-family: 細明體;">～<span lang="EN-US">1279)<o:p></o:p></span></span></b></p><link rel="File-List" href="file:///C:%5CDOCUME%7E1%5CADMINI%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtml1%5C01%5Cclip_filelist.xml"><!--><xml>
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[ 本帖最后由 黑白 于 2008-12-21 22:55 编辑 ] <o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="chmetcnv"></o:smarttagtype><o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="PersonName"></o:smarttagtype><!--><xml>
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<!-->
<p class="MsoNormal">轉載<br><b style=""><span style="font-family: 細明體; color: black;"></span></b></p><p class="MsoNormal"><b style=""><span style="font-family: 細明體; color: black;"><br></span></b></p><p class="MsoNormal"><b style=""><span style="font-family: 細明體; color: black;">何謂堪輿？<span lang="EN-US"><o:p></o:p></span></span></b></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;">及東漢初，班固《漢書<span lang="EN-US">·</span>藝文志第十》中，始見載堪輿術專著，有謂<span lang="EN-US">"</span>《堪輿金匱》十四卷<span lang="EN-US">"</span>，與言陰陽五行、時令日辰、災應諸書同列<span lang="EN-US">"</span>五行家<span lang="EN-US">"</span>類，為當時<span lang="EN-US">"</span>數術<span lang="EN-US">"</span>六種之一。<span lang="EN-US"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;">班固評五行家之流：<span lang="EN-US">"</span>其法亦起五德終始，推其極則無不至，而小數家因此以為吉凶，而行於世，浸以相亂<span lang="EN-US">"</span>。又在《數術略》末總說云：<span lang="EN-US">"</span>數術者，皆明堂羲和史卜之職也<span lang="EN-US">"</span>。窺其意，《堪輿金匱》作為其時堪輿家專著之一，奧旨不外與《史記》所述者同。<span lang="EN-US"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;">據《後漢書<span lang="EN-US">·</span>王景傳》載，與班團同時代的水利專家王景，曾<span lang="EN-US">"</span>以六經所載皆有卜筮，作事舉止質於蓍龜，而眾書雜糅，吉凶相反，乃參紀眾家數術文書，塚宅禁忌、堪輿日相之屬，適於事用者，集為《大衍玄基》。<span lang="EN-US">"<o:p></o:p></span></span></p>
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<p class="MsoNormal"><span style="font-family: 細明體; color: black;">由此可見，<b style="">堪輿之術確如司馬遷和班固評述，乃由漢以前占卜之術傳承分化而來。</b><span lang="EN-US"><br>
</span><b style="">堪輿一詞的釋義，東漢許慎曾謂：<span lang="EN-US">"</span>堪，天道；輿，地道<span lang="EN-US">"<br>
</span></b>測堪輿是謂天地之道。許慎此語，出自唐代初顏師古引注《漢書<span lang="EN-US">·</span>藝文志》之<span lang="EN-US">"</span>《堪輿金匱》十四卷<span lang="EN-US">"</span>條下。<span lang="EN-US"><o:p></o:p></span></span></p>
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<p class="MsoNormal"><span style="font-family: 細明體; color: black;">稍後，李善注《文選》中楊雄《甘泉賦》<span lang="EN-US">"</span>堪輿<span lang="EN-US">"</span>之句也引了許慎此語。在許慎的《說文解字》中，說<span lang="EN-US">"</span>堪，地突也<span lang="EN-US">"</span>，<span lang="EN-US">"</span>輿，車輿也<span lang="EN-US">"</span>，並沒有<span lang="EN-US">"</span>堪輿<span lang="EN-US">"</span>一詞的聯綿解釋。顏師古和李善所引許慎語，很可能是出自唐初尚傳世未佚的許慎注《淮南子》所涉<span lang="EN-US">"</span>堪輿<span lang="EN-US">"</span>句（參見《隋書<span lang="EN-US">·</span>經籍志》）。而綜觀《淮南子》、《史記》、 《甘泉賦》、《漢書<span lang="EN-US">·</span>藝文志》所涉<span lang="EN-US">"</span>堪輿<span lang="EN-US">"</span>，解釋為天地之道，是說得通的。<span lang="EN-US"><o:p></o:p></span></span></p>
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<p class="MsoNormal"><span style="font-family: 細明體; color: black;">許慎之後，有鄭玄注《周禮》，提及堪輿，是術書之名。其解《春官宗伯第三 》所云<span lang="EN-US">"</span>保章氏，掌天星，以志星辰、日月之變動，以觀天下之遷，辨其吉凶。以星土辨九州之地所封，封域皆有分星，以觀妖祥<span lang="EN-US">"</span>，<span lang="EN-US"><o:p></o:p></span></span></p>
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</span><span style="font-family: 細明體; color: black;">注謂：<span lang="EN-US">"</span>星土，星所主封也；封，猶界也。大界則曰九州，州中諸國中之封域，於星亦有分焉，其書亡矣。《堪輿》雖有郡國所入度，非古數也。今其存可言者，十
二次之分也。星紀，吳越也；玄枵，齊也；娜訾，衛也；降婁，魯也；大樑，趙也、實沈，晉也；鶉首，秦也；鶉火，周也；鶉尾，楚也；壽星，鄭也；大火，宋 也；析木，燕也。此分野之妖祥，主用客星、慧孛之氣為象。<span lang="EN-US">"<o:p></o:p></span></span></p>
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<p class="MsoNormal"><span style="font-family: 細明體; color: black;">按鄭玄說，漢以前即有《堪輿晰書》，後代所作《堪輿》以十二次論分野，尚存可言古者。鄭說後出《堪輿》，即或班固謂堪輿家之《堪輿金匾》。而其術尚宗古代占星之法，即將木星或謂歲星十二年運行一周天的軌道，等分為十二，稱之十二次，又對應於地上之郡國，即所謂分野，視各天區星象變異而預兆對應地域世道凶。<span lang="EN-US"><o:p></o:p></span></span></p>
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<p class="MsoNormal"><b style=""><span style="font-family: 細明體; color: black;">從有關史實看，堪輿術在漢代甚為流行，占卜日辰吉凶是其主要內容</span></b><span style="font-family: 細明體; color: black;">，多屬無稽迷信。對此，當時的有識之士，曾予非議或批判。如東漢王充《論衡<span lang="EN-US">·</span>譏日篇》曾指出，其時流行於世的<span lang="EN-US">"</span>《堪輿曆》，曆上諸神非一，聖人不言，諸子不傳，殆無其實。<span lang="EN-US">"<o:p></o:p></span></span></p>
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<p class="MsoNormal"><span style="font-family: 細明體; color: black;">漢末應動《風俗通》提到，其時<span lang="EN-US">"</span>《堪輿》書云：上朔會客必有鬥爭。<span lang="EN-US">"</span>應助以事實批駁此說荒謬：<span lang="EN-US">"</span>按，<st1:personname productid="劉" w:st="on">劉</st1:personname>君陽為南陽牧，嘗上朔盛撰，了無鬥者。<span lang="EN-US">"<o:p></o:p></span></span></p>
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<p class="MsoNormal"><span style="font-family: 細明體; color: black;">後至三國時，魏人張晏曾有釋義云：<span lang="EN-US">"</span>堪輿，天地總名。<span lang="EN-US">"</span>語出顏師古引注《漢書<span lang="EN-US">·</span>楊雄傳》之《甘泉賦》，也出李善引注《文選》中楊雄《甘泉賦》<span lang="EN-US">"</span>堪輿<span lang="EN-US">"</span>句。此說與許慎釋堪輿為天地之道稍有出入而已，<span lang="EN-US"><o:p></o:p></span></span></p>
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<p class="MsoNormal"><span style="font-family: 細明體; color: black;">綜觀《淮南子》、《甘泉賦》、《日者傳》、《堪輿金匾》、《後漢書<span lang="EN-US">·</span>王景傳》各所涉堪輿之語，及鄭玄、王充、應劭等提及的《堪輿》，以此解釋，也是說得通的。<span lang="EN-US"><o:p></o:p></span></span></p>
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<p class="MsoNormal"><b style=""><span style="font-family: 細明體; color: black;">堪輿一詞釋義與相度風水直接聯繫，就目前所知，最早出自三國時魏人孟康。曾謂：<span lang="EN-US">"</span>堪輿，神名，造《圖宅書》者。</span></b><span style="font-family: 細明體; color: black;" lang="EN-US">"</span><span style="font-family: 細明體; color: black;">見於顏師古注《漢書<span lang="EN-US">·</span>楊雄傳》中《甘泉賦》<span lang="EN-US">"</span>堪輿<span lang="EN-US">"</span>句所引述者。<span lang="EN-US"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;">顏師古比較了張晏與孟康之說，曾評述道：<span lang="EN-US">"</span>張說是也<span lang="EN-US">"</span>。孟康之說，引自何處未詳，但考證漢時風水術書，確有《圖宅術》或《圖宅書》之類，見王充《論衡<span lang="EN-US">·</span>詰術篇》所引，參諸唐代呂才、賈公彥等考據詳下，則可見孟康之說，實出漢時堪輿家言，殊非孟康憑空杜撰。<span lang="EN-US"><o:p></o:p></span></span></p>
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<p class="MsoNormal"><b style=""><span style="font-family: 細明體; color: black;">《舊唐書<span lang="EN-US">·</span>呂才傳》載，唐初，呂才欽遵唐大宗命，對世傳風水術書加以刊正</span></b><span style="font-family: 細明體; color: black;">，<span lang="EN-US">"</span>削其淺俗，存其可用者<span lang="EN-US">"</span>。<span lang="EN-US"><o:p></o:p></span></span></p>
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<p class="MsoNormal"><span style="font-family: 細明體; color: black;">呂才並將各類風水術書<span lang="EN-US">"</span><b style="">多以典故質正</b><span lang="EN-US">"</span>，對其中訛偽、穿鑿及無稽拘忌者，每每痛加批判。其敘《宅經》云：<b style=""><span lang="EN-US">"</span>至於近代巫師，更加五姓之說。言五姓者，宮、
商、角、徵、羽等，天下萬物，悉配屬之，行事吉凶，依此為法。<span lang="EN-US">"</span>然而<span lang="EN-US">"</span>驗於經籍，本無斯說；陰陽諸書，亦無此語；直是野俗口傳，竟無所出之處；唯按《堪輿經》黃帝對於天老，乃有五姓之說<span lang="EN-US">"</span>，又引例論證，謂此五姓之說<span lang="EN-US">"</span>事不稽古，義理乘僻<span lang="EN-US">"</span>。</b><span lang="EN-US"><o:p></o:p></span></span></p>
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<p class="MsoNormal"><b style=""><span style="font-family: 細明體; color: black;">呂才所謂出自《堪輿經》的五姓之說，即五音姓利之說</span></b><span style="font-family: 細明體; color: black;">，東漢王充《論衡<span lang="EN-US">·</span>詰術篇》，就對出自其時《圖宅術》的此說進行了猛烈批判。依王充引；<span lang="EN-US">"</span>《圖宅術》
曰：宅有八術，以<st1:chmetcnv unitname="甲" sourcevalue="6" hasspace="False" negative="False" numbertype="3" tcsc="1" w:st="on">六甲</st1:chmetcnv>之名，數而第之。第定名立，宮商殊別。宅有五音，姓有五聲。宅不宜其姓，姓與宅相賊（按：賊，即剋）測疾病、死亡、犯罪、遇禍<span lang="EN-US">"</span>。又引：<span lang="EN-US">"</span>《圖宅術》曰：商家門不宜南向，徵家門不宜北向。則商金，南方火也；徵火，北方水也；水勝火，火賊金，五行之氣不相得。故五姓之宅，門有宜向，向得
其宜，富貴吉昌；向失其宜，貧賤衰耗<span lang="EN-US">"</span>云云。<b style="">可見，唐傳《堪輿經》為漢時《圖宅術》一脈傳承，十分明顯。<span lang="EN-US"><o:p></o:p></span></b></span></p>
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<p class="MsoNormal"><span style="font-family: 細明體; color: black;">在呂才外，唐代賈公彥疏東漢鄭玄注《周禮》所謂漢代以前有《堪輿》佚書、後人又作《堪輿》書事，曾謂：<span lang="EN-US">"</span>古黃帝時，堪輿亡，故其書亡矣<span lang="EN-US">"</span>。又疏鄭玄注<span lang="EN-US">"</span>天地之會，建、厭所處之日、辰者<span lang="EN-US">"</span>，謂：<span lang="EN-US">"</span>建，謂斗柄所建，謂之陽建，故左還於天；厭，謂日前一次，謂之陰建，故右還於天。故《堪輿》天老曰：假令正月，陽 建于寅，陰建在戌。日辰者，日據（天）干，辰據（地）支<span lang="EN-US">"</span>。又疏引《問占夢注》：<span lang="EN-US">"</span>按《堪輿》黃帝問天老事云：四月陽建於已，破於亥；陰建于未，破於
癸<span lang="EN-US">……</span>今八會是其遺象也者。按《堪輿》，大會有八也，小會亦有人也<span lang="EN-US">"</span>。由賈公彥疏引，可知堪輿之術，尚宗占家所謂<span lang="EN-US">"</span>建除十二辰<span lang="EN-US">"</span>之說。十二辰，即將周天配位地支（子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥）而分為十二等份成吩方向則與十二次相反，有虛擬的<span lang="EN-US">"</span>太歲<span lang="EN-US">"</span>循行，同歲星依十二次運行相逆；又以北斗星斗柄旋指十二辰，序稱建、除、滿、平、定、執、破、危、成、收、開、閉，附會以定日辰吉凶之說，即建除十二辰，簡稱建除。此外由賈公彥疏引可知，堪輿或如孟康之說，是謂神名，造《圖宅書》者，且其在黃帝時已亡，而黃帝之重臣天老尚知其術，故每有<span lang="EN-US">"</span>黃帝問天老事<span lang="EN-US">"</span>，後人宗此術，撰書輒以其名<span lang="EN-US">"</span>堪輿<span lang="EN-US">"</span>冠稱。而此說呂才稽不見經籍，故其為堪輿家托古杜撰之神人，明顯可知。<span lang="EN-US"><o:p></o:p></span></span></p>
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<p class="MsoNormal"><span style="font-family: 細明體; color: black;">堪輿家以干支相配而論日辰吉凶，事實上早見於王充《論衡<span lang="EN-US">·</span>潔術篇》及《難歲篇》所引《圖宅術》之類。其以<st1:chmetcnv unitname="甲" sourcevalue="6" hasspace="False" negative="False" numbertype="3" tcsc="1" w:st="on">六甲</st1:chmetcnv>，即甲子、甲寅、甲辰、甲午、甲申、甲戌<span lang="EN-US">"</span>數而第之<span lang="EN-US">"</span>以宅，主論其吉凶，又拘忌於建除之法，謂移徙、起宅、嫁娶等，皆不得抵太歲、負太歲，即回避太歲所行至地支方位及日辰，否則凶，名曰<span lang="EN-US">"</span>歲下<span lang="EN-US">"</span>、<span lang="EN-US">"
</span>歲破<span lang="EN-US">"</span>。對如是諸說，王充予以了無情批判，一如其批判堪輿家之五音姓利說。而由王充所引測知術家自謂其說皆<span lang="EN-US">"</span>自天地神也，<span lang="EN-US">"</span>且皆稽<span lang="EN-US">"</span>於五行之象<span lang="EN-US">"</span>，以<span lang="EN-US">"</span>決吉凶而已<span lang="EN-US">"</span>。<span lang="EN-US"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;">綜觀漢唐以來各說，堪輿家在當時所為，也確有看風水之內容，即圖宅，有論宅之方位、起宅時辰吉凶諸說。而其作為占家，<span lang="EN-US">"</span>法天地、象四時<span lang="EN-US">"</span>，<span lang="EN-US">"</span>起五德終始，
推其極而無不至<span lang="EN-US">"</span>，<span lang="EN-US">"</span>然後言天地之利害，事之成敗<span lang="EN-US">"</span>，所以娶婦擇時，竟然也有堪輿家之流參予其事。這中間，如王充、呂才所尖銳批判的五音姓利諸說，事屬無稽拘忌，純係迷信。但另一方面，也可看到，堪輿家注重天、地、人諸多神秘契合關係的考究，也未嘗沒有合理成份。<span lang="EN-US"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;">司馬遷《史記<span lang="EN-US">·</span>太史公自序》說：<span lang="EN-US">"</span>嘗窈觀陰陽之術大祥而眾忌諱，使人拘而多所畏；然其序四時之大順，不可失也<span lang="EN-US">"</span>。又說：<span lang="EN-US">"</span>夫春生夏長，秋收冬藏，此天道之大經也，弗順則無以為天下綱紀。故四時之大順，不可失也<span lang="EN-US">"</span>。這對於堪輿家的一些拘忌，也是客觀評價。<span lang="EN-US"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;">在強調宇宙自然與人類存在應為一合諧整體，人不應該違背客觀自然規律辦事這一觀念，以當代科學宇宙觀來看，也應說其中有合理之處。<span lang="EN-US"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><b style=""><span style="font-family: 細明體; color: black;">在漢唐之際，堪輿術書內容相若，多屬日辰之書，拘忌陽陽五行生剋而言吉凶禍福。<span lang="EN-US"><br>
</span>同時，皆講究以五音姓利而相宅，分野、建除之說也傳承不輟。</span></b><span style="font-family: 細明體; color: black;">但在唐初，魏徵等奉敕撰《隋書<span lang="EN-US">·</span>經籍志》，列南朝及隋代堪輿術書入五行者類，<b style="">作<span lang="EN-US">"</span>堪輿<span lang="EN-US">"</span>為<span lang="EN-US">"</span>堪餘<span lang="EN-US">"</span></b>，凡十三種二十七卷，如《二儀曆頭堪餘》、《四序堪餘》、《八會堪餘》、《地節堪餘》等等。<span lang="EN-US"><o:p></o:p></span></span></p>
<p class="MsoNormal"><b style=""><span style="font-family: 細明體; color: black;">孰謂<span lang="EN-US">"</span>堪餘<span lang="EN-US">"</span>？<span lang="EN-US"><o:p></o:p></span></span></b></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;">以呂才、賈公彥等人仍稱<b style="">堪輿</b>，以及<b style="">堪餘</b>諸書見載《舊唐書<span lang="EN-US">·</span>經籍志》、《新唐書<span lang="EN-US">·</span>藝文志》者，皆複稱堪輿，推論之，當為一時音變，或如呂才等引《堪輿經》，可能適為漢時《堪輿金匱》，書同音近。<span lang="EN-US"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-family: 細明體; color: black;">唐以後直至明清，堪輿之名再無改異，但其術內容卻有了變化，有存有廢。<span lang="EN-US"><br>
</span>堪輿家之五音姓利說，雖屢遭批判，但因世俗迷信，呂才之後，尚有僧一行撰《五音地理新書》三十卷，依南宋晁公武《讀書後志》云，仍主五音姓利說。<b style="">一行之說在宋仁宗命王誅編纂《地理新書》為地理官書之前，極為流行，北宋皇室一再據其說擇陵地。<span lang="EN-US"><o:p></o:p></span></b></span></p> <font size="4">考為晚唐之作的敦煌《相陰陽宅書》殘卷，宋初欽天監楊惟德撰進給宋仁宗的《塋原總錄》，以及見載《宋史•藝文志》的諸多風水書，如《五音地理詩》、《五音地理經決》、《五音三元宅經》、《五姓合諸家風水地理》，等等，皆涉及五音姓利說。
<br><br>嗣後在風水衍為"形勢宗"與"理氣宗"兩大宗的分野之中，理氣宗之術書，仍多言陰陽五行生剋及吉凶禍福之拘忌，五音姓利說亦在其中。理氣宗為漢時堪輿家流的苗裔，也由此明顯反映出來。
<br><br>尋龍捉脈，即指考察山川形勢，有龍、穴、砂、水之相配的講究，實際上都是後世形勢宗將地形地貌特徵形象化，引類譬喻，因形立名，以"相江山而擇吉，曉人有法"的產物，如龍指山脈峰巒，砂指阜丘，穴指環山纏水之地，等等。因其注重山形，故言形勢者又謂之巒體，或曰巒頭。南宋大儒朱受《山陵狀議》就有云：" 看山第一是巒頭，有了巒頭穴可求"。
形法家或形勢宗與堪輿家或理氣宗相比較，可謂前者為風水術主流，其實踐理性的成份也更豐富，在科學、美學方面，也有更大的價值，所以能"行于士大夫中間"，並因此得到發展應用。<br><br>如自東漢以降，除北宋諸陵有五音姓利說的拘忌外，各代帝王陵寢多講究形勢，唐代諸陵尤其典型，例如《大唐新語》載："玄宗嘗謁橋陵，至金栗山，睹崗巒有龍盤鳳翔之勢，謂左右曰：吾千秋後，宜葬此地。寶應初，追述先旨而置山陵焉"。
與此同時，堪輿家或理氣宗諸多拘忌，卻屢遭批判。<br><br>即使在北宋皇陵大行五音姓利說之時，也未免諸多非議。南宋時，朱高更向皇帝上《山陵狀議》，直言批判北宋諸陵拘忌五音姓利說的大謬，甚為激昂。另一方面，朱子並非全盤否定風水術，如其 《大學衍義補•家鄉之禮》，主張："世有選擇之法存焉，不能不用之以代卜籃。但其所謂希福祿不可信，其趨吉避凶之說亦不可。"<br><br>蓋朱子倡言的風水，為巒頭派即形勢宗。而事實上，北宋時擇陵地所據一行《地理新書》之說，在此時也早已式微。<br><br>如晁公武之《讀書後志》說一行《五音地理新書》："以人姓五音，驗八山三十八將吉凶之方，其學今世不行"。<br><br>南宋帝陵也頗講究形勢，如《紹興府志》載宋寧宗崩御後，擇陵地者楊華歸奏："泰寧寺之西，山崗偉峙，五峰在前，直以上皇，青山之雄，翼以紫金，白鹿之秀，層巒朝拱，氣象尊崇，有端門、旌旗簇仗之勢，加以左右環抱，顧視有情，吉氣豐盈，林木榮盛。"云云，後遂于此形勝之地建陵。
<br><br>及於明清，形勢宗更大行於世，如前引王諱《青岩叢錄》之言。其中，出自唐宋以後形勢宗淵藪之地江西的風水家廖均卿、游朝宗等，為明成祖卜建天壽山長陵之後，形勢宗蓋倚皇家器重而勢盛，以致明清兩代皇家陵寢，詢如清代同治、光緒兩朝帝師並諳于風水的翁同龢《翁文恭日記》所言，乃俱"以形勢為宗"。
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[ 本帖最后由 黑白 于 2008-12-21 20:43 编辑 ] 我們再來回顧一下唐末楊公之前的風水, 是何種面貌展現<br><br>轉載<br><meta http-equiv="Content-Type" content="text/html; charset=utf-8"><meta name="ProgId" content="Word.Document"><meta name="Generator" content="Microsoft Word 11"><meta name="Originator" content="Microsoft Word 11"><link rel="File-List" href="file:///C:%5CDOCUME%7E1%5CADMINI%7E1%5CLOCALS%7E1%5CTemp%5Cmsohtml1%5C01%5Cclip_filelist.xml"><o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="chmetcnv"></o:smarttagtype><o:smarttagtype namespaceuri="urn:schemas-microsoft-com:office:smarttags" name="PersonName"></o:smarttagtype><!--><xml>
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<p class="MsoNormal"><span style="font-family: 新細明體; font-weight: bold;">商周時期的建築</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">從《禮記》、《詩經》等文獻看，當時的民宅、宮室都有如下幾個特點：</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">1.</span><span style="font-family: 新細明體;">背山面水。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">2.</span><span style="font-family: 新細明體;">植被繁茂。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">3.</span><span style="font-family: 新細明體;">門戶朝陽，並且開側門。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">這些原則，至今仍被人們遵循，此外，營建的一些技術細節對後世風水也產生了極大的影響。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">具體哪天哪個時辰動工，還得進行選擇。後世把擇日又加進許多避忌，使得決定動工的時間成為一項繁頊的工作，這也是風水學的重要內容之一。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">商周時期的殯葬也須勘察和卜吉。《周禮</span><span style="" lang="EN-US">*</span><span style="font-family: 新細明體;">塚人》</span><span style="" lang="EN-US">“</span><span style="font-family: 新細明體;">掌公墓之地，辯其兆域而為之圖</span><span style="" lang="EN-US">”</span><span style="font-family: 新細明體;">，《小宗伯》</span><span style="" lang="EN-US">“</span><span style="font-family: 新細明體;">卜葬，卜甫</span><span style="" lang="EN-US">”</span><span style="font-family: 新細明體;">，由此可知，當時就有專職人員掌管尋找葬地，占卜葬日。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體; font-weight: bold;">建築與卜筮</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">從史料上看，商周時期的各種建築活動都要經過占卜這一程式。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">《周易》分為象數理占四大部分，其中</span><span style="" lang="EN-US">“</span><span style="font-family: 新細明體;">占</span><span style="" lang="EN-US">”</span><span style="font-family: 新細明體;">被廣泛地運用於各類預測學。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體; font-weight: bold;">秦漢時期</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">風水理論的基本框架</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">秦漢時期，大規模的建築活動，使風水學迅速發展起來。據《史記》所載，秦始皇每攻破一個諸侯國，都在咸陽仿造其宮室。他即位之初，便為自己大修陵墓，光是驪山陵就徵集了七十萬民夫。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">西漢建立以後，劉邦及其子孫同樣大興土木。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">高祖八年，蕭何主建未央宮，在此期間，劉邦為他的父親修了新豐宮；</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">景帝年間，建德陽宮</span><span style="" lang="EN-US">,</span><span style="font-family: 新細明體;">築長安城；</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">漢武帝不僅建造宮室，還修了柏梁台、通天台、延壽觀等，滿足其求仙訪道的需要。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">當時的大型建築，主要遵從兩點：<b style="">象天和厭勝</b>。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><b style=""><span style="font-family: 新細明體;">象天</span></b><span style="font-family: 新細明體;">，就是宮殿的佈局模擬天上星宿的位置，象徵君命天授。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><b style=""><span style="font-family: 新細明體;">厭勝</span></b><span style="font-family: 新細明體;">，就是通過建築物的形狀格局來降伏凶邪，消除災難。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">秦始皇作信宮，後改名為極廟，以象天極。漢景帝建長安城，</span><span style="" lang="EN-US">“</span><span style="font-family: 新細明體;">城形似北斗</span><span style="" lang="EN-US">”</span><span style="font-family: 新細明體;">。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US"> <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">在以上前提之下，學術界需要有一個統一的模式來看待世界，建立一套完整的思想體系，於是，風水學的理論框架應運而生了。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">1. </span><span style="font-family: 新細明體;">董仲舒的陰陽五行學說。董仲舒提出，組成世界有五大元素：金木水火土，這五大元素的屬性有陰陽之分。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">五形與方向：東方為木，南方為火，西方為金，北方為水，中央為土。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">五行與色彩：木為青色，火為紅色，金為白色，水為黑色，土為黃色。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">五行與四季：春季屬木，夏季屬火，秋季屬金，冬季屬水，三六九十二月屬土。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">五行與干支：甲乙為木，丙丁為火，戊己為土，庚辛為金，壬癸為水。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">寅卯為木，午未為火，申酉為金，亥子為水，辰戌丑未為土。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">五行在不同的季節呈現不同的旺衰狀態</span><span style=""> </span><span style="font-family: 新細明體;">。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">2.</span><span style="font-family: 新細明體;">孟喜、京房的象數易學。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">八卦與月建：</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">用十二消息卦代表十二個月。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">八卦與方位：</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">震為東，兌為西，離為南，坎為北，乾為西北，坤為西南，巽為東南，艮為東北。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">八卦與五行：</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">乾兌</span><span style="" lang="EN-US">--</span><span style="font-family: 新細明體;">金</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">震巽</span><span style="" lang="EN-US">--</span><span style="font-family: 新細明體;">木</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">坎</span><span style="" lang="EN-US">--</span><span style="font-family: 新細明體;">水</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">離</span><span style="" lang="EN-US">--</span><span style="font-family: 新細明體;">火</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">坤艮</span><span style="" lang="EN-US">--</span><span style="font-family: 新細明體;">土</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">八卦與數字：</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">坎</span><span style="" lang="EN-US">1</span><span style="font-family: 新細明體;">坤</span><span style="" lang="EN-US">2</span><span style="font-family: 新細明體;">震</span><span style="" lang="EN-US">3</span><span style="font-family: 新細明體;">巽</span><span style="" lang="EN-US">4</span><span style="font-family: 新細明體;">中</span><span style="" lang="EN-US">5</span><span style="font-family: 新細明體;">乾</span><span style="" lang="EN-US">6</span><span style="font-family: 新細明體;">兌</span><span style="" lang="EN-US">7</span><span style="font-family: 新細明體;">艮</span><span style="" lang="EN-US">8</span><span style="font-family: 新細明體;">離</span><span style="" lang="EN-US">9<o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">3.</span><span style="font-family: 新細明體;">四獸之說</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">四獸</span><span style=""> </span><span style="font-family: 新細明體;">左青龍，右白虎，前朱雀，後玄武。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體; font-weight: bold;">漢代風水之術</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: 新細明體;">無論是董仲舒的天人感應思想，還是孟喜京房的易學理論，本質上都是希圖推斷人事的吉凶。當時的風水術有如下一些內容：</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">1. </span><span style="font-family: 新細明體; font-weight: bold;">禁忌</span><span style=""> </span><span style="font-family: 新細明體;">第一忌西益宅，第二忌太歲。</span><span style="" lang="EN-US">(</span><span style="font-family: 新細明體;">原來所謂</span><span lang="EN-US">“</span><span style="font-family: 新細明體;">益</span><span lang="EN-US">”</span><span style="font-family: 新細明體;">，就是增益、擴充的意思，因此</span><span lang="EN-US">“</span><span style="font-family: 新細明體;">西益宅</span><span lang="EN-US">”</span><span style="font-family: 新細明體;">的含義，就是向西增益、擴充住宅。</span><span lang="EN-US">)</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">2. </span><span style="font-family: 新細明體; font-weight: bold;">擇日</span><span style=""> </span><span style="font-family: 新細明體;">當時擇日的原則是剛日和柔日調和使用。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">3. </span><span style="font-family: 新細明體; font-weight: bold;">圖宅</span><span style=""> </span><span style="font-family: 新細明體;">宅有八術，以<st1:chmetcnv unitname="甲" sourcevalue="6" hasspace="False" negative="False" numbertype="3" tcsc="1" w:st="on">六甲</st1:chmetcnv>之名數而第之，宅有五音，姓有五聲，宅不宜其姓，姓與宅相賊，則疾病死亡，犯罪遭禍。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US">4. </span><span style="font-family: 新細明體; font-weight: bold;">解除</span><span style=""> </span><span style="font-family: 新細明體;">解除活動由道士來做。常用的器具有繩索、印章、符節、藥物等。</span><span style="" lang="EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="" lang="EN-US"><o:p> </o:p></span></p><br> <span style="font-weight: bold;">魏晉南北朝時期
</span><br>
魏晉南北朝時期，風水學發展得很快，因為<span style="text-decoration: underline;">這段時期，戰爭連連，頻繁換代，社會動盪不安，人們便把命運寄託在玄學（包括風水學）上，高層社會也對此十分看重。也就是這一時期，陰宅風水學盛行于世</span>，方士們把圖宅法推廣到陰宅。據史料記載，那時社會上出現了大量相墓的書。如《梁有塚書》、《五姓墓圖》、《五音圖墓》、《黃帝葬山圖》。
<br>管輅和郭璞是魏晉時著名的方士，對後世的影響很大。
管輅，精於風角、星占、卜筮、曆算，他曾為曹操預測出許昌會有人縱火，建安24年，在定軍山要死一員大將等。<br>有一次，管輅跟著大軍西征，經過毋丘儉的墓地，突然靠在樹上哭泣，別人很奇怪，問他原因，他說，這座墓地雖然樹木茂盛，但是不成形；墓碑精美，卻無後可守；“青龍無腳，白虎銜屍，朱雀悲哭，玄武藏頭”；這家的後人將有滅族之禍啊！
<br>管輅的絕活是為顏超增壽。故事是這樣的：管輅一次外出，見一小夥名叫顏超的，只能活到19歲。顏超父子苦苦相求，管輅便告訴顏超：在某天帶上酒肉，去一座山上，會見到兩人下棋，你把酒肉送給他們吃，等他們下完了， 你跪下求南邊那個穿紅袍的，他會幫忙！顏超照做了，原來那兩人分別是南斗星君和北斗星君。穿紅袍的南斗星君無奈之下，取出生死簿，將顏超的壽命由19歲改為90歲，並托顏超轉告管輅，再敢洩露天機，必遭懲罰！
<br>據說，曹操多次要給管輅封官，管輅不接受。他說自己腦後無枕，面前無梁，只能泰山治鬼，不能朝中治人。
<br><br>郭璞的才能是多方面的，他曾為《山海經》、《爾雅》、《穆天子傳》等經典文獻作過注解幾十萬字，他的辭賦號稱中興之冠。<br>不過，郭璞更出名的在於方術。
有一個叫郭公的方士，將自己的《青囊中書》傳給郭璞，從此，郭璞便精通五行、天文、卜筮。郭璞的門人趙載曾想偷走青囊書，可是，書還沒到手，就被天火燒掉了！
<br>郭璞也留下不少為後世津津樂道的故事。
璞以母憂去職，卜地于暨陽，去水百步許。人以近水為言，璞曰：當即為陸矣。其後沙漲，去墓幾十裏皆為桑田。
璞嘗為人葬，帝微服往觀之，因問主人何以葬龍角，此法當滅族。主人曰：郭璞云此葬，不出三年，當致天子也。帝曰：出天子耶？答曰：能致天子問耳。帝甚異之。
<br><br>還有很多不知名的方士，他們的事蹟也廣泛流傳在民間。
南朝的吳明徹，是個大孝子。他父親死了，準備下葬時，一個姓伊的術士告訴他的哥哥：下葬的那一天，肯定有一個人騎著白馬，追趕一頭鹿經過墳地。如遇到此人，預示吳家的老么將來大貴。結果還真出現了這回事，而吳明徹日後也做了大官。
<br><br><span style="font-weight: bold;">隋唐五代時期</span>
<br>隋朝的風水大家
隋朝歷史短暫，只有29年，但卻出現了一位對風水學影響重大的人物--蕭吉。
蕭吉，梁朝王室後裔，“博學多才，精於陰陽算術”。隋朝統一後，他擔任上儀同，負責考訂古今陰陽書，他為皇室做的兩件大事，深受器重。
<br>
第一為東宮驅邪。 楊廣當太子時，住在東宮。東宮經常鬧鬼，皇帝命蕭吉去解除。於是，蕭吉在宣慈殿搭起神壇，就見有一股旋風從東北方而來，直掃太子的寶座，蕭吉舉著火把將它趕出宮門。然後，蕭吉重新設壇，步入壇中，刹那間隱身不見。皇帝十分賞識，以後每每向他諮詢軍國大事，甚至透露想廢掉太子。
<br>第二為皇后相墓。 獨孤皇后死後待葬，蕭吉上表說，皇后的墓地西北方，雞叫前常有黑雲鋪天蓋地，東南方有兵馬帳篷，連綿七八十里，太陽出來後，這種景象就消失了。按葬書的說法，“地氣與姓氏相生，大吉”，皇帝十分滿意，親自發喪。
蕭吉還預言，楊廣當上皇帝之後，隋朝就要滅亡。<br>他著有《宅經》八卷，《葬法》六卷，是郭璞以來最重要的風水家。
<br><br>還有一位方士舒綽也很有名。宰相楊仁恭想遷祖墳，聚集了許多知名的風水先生來擇地，然而，這些人各說各的，楊仁恭沒法決定。於是，他派人在祖墳的四周各取一塊土，密封送來讓風水先生們分辨，但誰也說不準。惟有舒綽提筆寫下其方位形勢，結果分毫不差。他還說，此土五尺開外，掘地可得五穀。楊仁恭請他去墓地驗看，真的挖出一洞穴，裏面藏著七八鬥小米。 這件事讓舒綽名聲大噪。
<br><br><span style="font-weight: bold;">唐朝的著名術士
</span><br>僧一行，編制的《大衍歷》，發明子午線測地術，對後世風水術起著重大作用。
<br>
浮屠泓，“善葬法，每行視山原，即為之圖”，曾得到唐玄宗召見。
<br>丘延翰，“游泰山，於石室中遇神仙授《海角經》，洞曉陰陽，理氣交見”。 洞曉陰陽，理氣交見
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