是“玉黃臨太歲”,還是“五黃臨太歲”?有什么典故嗎
玉(yu)(yu)(yu)皇(huang)(huang)(huang)(huang)大(da)帝(di)(di)(di) 玉(yu)(yu)(yu)皇(huang)(huang)(huang)(huang)大(da)帝(di)(di)(di)道(dao)(dao)教稱(cheng)天界(jie)最高(gao)主宰之(zhi)神(shen)(shen)為(wei)玉(yu)(yu)(yu)皇(huang)(huang)(huang)(huang)大(da)帝(di)(di)(di),猶如人(ren)間的皇(huang)(huang)(huang)(huang)帝(di)(di)(di),上(shang)掌三(san)十(shi)(shi)六(liu)天,下握七(qi)十(shi)(shi)二地(di),掌管(guan)一(yi)(yi)(yi)切神(shen)(shen)、佛、仙、圣和人(ren)間、地(di)府(fu)之(zhi)事。亦稱(cheng)為(wei)天公、天公祖、玉(yu)(yu)(yu)帝(di)(di)(di)、玉(yu)(yu)(yu)天大(da)帝(di)(di)(di)、玉(yu)(yu)(yu)皇(huang)(huang)(huang)(huang)、玉(yu)(yu)(yu)皇(huang)(huang)(huang)(huang)上(shang)帝(di)(di)(di)。據《玉(yu)(yu)(yu)皇(huang)(huang)(huang)(huang)本(ben)行集》記載﹕光明(ming)妙樂國(guo)王(wang)子舍棄王(wang)位,在晉(jin)明(ming)香嚴山中(zhong)學道(dao)(dao)修真(zhen),輔國(guo)救民(min),渡(du)化(hua)(hua)眾生,歷億萬劫(jie),終為(wei)玉(yu)(yu)(yu)帝(di)(di)(di)。有(you)說(shuo)玉(yu)(yu)(yu)皇(huang)(huang)(huang)(huang)大(da)帝(di)(di)(di)就(jiu)是道(dao)(dao)教的「元(yuan)始(shi)天尊」(即玉(yu)(yu)(yu)清元(yuan)始(shi)天尊的簡稱(cheng)。道(dao)(dao)教所供(gong)奉(feng)最高(gao)的神(shen)(shen)。) 歲星(xing)(xing)太歲 玉(yu)(yu)(yu)皇(huang)(huang)(huang)(huang)臨(lin)太歲 歲星(xing)(xing)太歲,民(min)間傳(chuan)說(shuo)中(zhong)的兇神(shen)(shen)。一(yi)(yi)(yi)說(shuo)為(wei)木星(xing)(xing)(歲星(xing)(xing)),一(yi)(yi)(yi)說(shuo)為(wei)主四時(shi)寒暑之(zhi)神(shen)(shen),一(yi)(yi)(yi)說(shuo)為(wei)十(shi)(shi)二時(shi)辰之(zhi)神(shen)(shen)。自西漢始(shi),人(ren)們(men)認為(wei)凡建(jian)筑,遷徙,嫁娶(qu)等吉兇皆與其(qi)方位有(you)關。若(ruo)犯之(zhi)而動(dong)土(tu),便會挖道(dao)(dao)一(yi)(yi)(yi)肉塊,即兇神(shen)(shen)之(zhi)化(hua)(hua)身,并將招致(zhi)災禍(huo)。舊俗(su)每有(you)建(jian)筑動(dong)土(tu)之(zhi)事,必先探明(ming)其(qi)方位以(yi)避(bi)之(zhi)。元(yuan)明(ming)后設有(you)專壇祭(ji)祀(si)。后世亦以(yi)名兇惡之(zhi)人(ren)。俗(su)語(yu)「竟敢在太歲頭上(shang)動(dong)土(tu)」,即源于(yu)此。意為(wei)膽大(da)妄為(wei)。 人(ren)人(ren)說(shuo) 命(ming)犯太歲 衰命(ming)---就(jiu)是指他!!...
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