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1)  King Jingling
竟陵王
1.
Emperor Xiaowu s Killing King Jingling & Changing Policy of Frontier Defence in Liusong Dynasty;
孝武帝诛竟陵王事与刘宋宗王镇边问题
2)  Jingling [英]['dʒiŋgl]  [美]['dʒɪŋgḷ]
竟陵
1.
The Representative Verses of Jingling in Ming and Qing Dynasty and the Modern Dialect of Tianmen;
明清竟陵代表诗文用韵与现代天门方音
2.
Examination and Discussion of Jingling "Shilin"
竟陵“士林”考论——读《金楼子·说蕃》
3)  Jingling School
竟陵派
1.
The Early Events and Thoughts of Jingling School;
竟陵派文学的发端及其早期文学思想趋向
2.
On the appearance of Jingling school and Zhong and Tan s poetry;
论竟陵派出现的契机及钟谭的诗歌创作
3.
Studyes of Jingling School in the Past 400 Years;
近四百年竟陵派散文研究史述
4)  Jing Ling school
竟陵派
1.
From the angle of culture backgrounds and individual experiences,there are so many similarities between the Wan Tang Ti that is represented by JIA Dao and the Jing Ling School that is represented by ZHONG Xing and TAN Yuan-chun.
从文化背景和诗人自身经历的角度,我们可以发现以贾岛为代表的“晚唐体“与以钟惺、谭元春为代表的竟陵派有着惊人的相似。
2.
The literary thinking of Jing Ling School is to keep sensitivity, to foster the spirit of nobility by reading, to seek the disposition of our forefathers so as to reach the “kind and dignified level”.
竟陵派的文学思想是保持灵心,读书养气,求古人之性情,达到“厚”的境界。
3.
In fact he was famous at that time and had made friends with ZHONG Xing in poems, the poet of Jing Ling School.
其实他在当时颇有诗名,并同竟陵派的钟惺互为诗酒之友。
5)  Jing-ling style
竟陵体
6)  the Jingling School
竟陵派
1.
Examination and Description of Tan Yuan Chun s Associations and Travels during the Reigns of Tianqi and Chongzhen——Concurrently on the Further Spreading of the Influence of the Jingling School in the Later Stage of Its Development;
谭元春启、祯间交游考述——兼论竟陵派发展后期影响的进一步拓展
补充资料:竟陵天门山
竟陵天门山
竟陵天门山

青芝山神作品:竟陵天门山

湖北竟陵天门山,江汉平原最壮观

天门山:在一马平川的江汉平原,天门山拔地而起。天门山位于湖北省天门市竟陵城区西北22公里处。山群由佛子山、金杯山、团山、朴船山、龙尾山五峰组成,面积931.9公顷,海拔192米。整个山体呈东西走向,坐北向南,五山首尾相倚,状如玉如意,山体俊秀,树林葱郁,气候宜人,交通便利。佛子山下陆羽塘面积约两公顷,水质清澈,碧波荡漾,鱼虾遨游。佛子山顶有佛祖庙遗迹,存有佛祖释迦牟尼宝座与脚踏墨玉,山腰有古战壕,东南坡有元帅台,金杯山上有景点陆子读书处、陆羽泉、陆羽亭、陆羽祠,四个景点(茶圣陆羽青年时在天门山求学于邹夫子)连成一线排开,以及汉光武憩息的溱手岗,龙尾山上有传说美丽的老虎洞(楚国令尹子文降生于此洞,老虎以虎奶喂之,后子文成就一番大事业)、虎啸岗,整个风景区自然人文景观丰富。

皮日休,(襄阳竟陵人,晚唐杰出的现实主义诗人)。皮日休即生于天门山下的石河镇蒋皮巷。皮日休年少时下决心“以文取士”。一日傍晚,他登上高峻的佛子山主峰,左望天门山与龙尾山两峰相峙,气峻霄汉,俨然登天之门;两傍火门山,金杯山,扑船山等山一字排开,如列屏嶂;这里是大洪山余脉与江汉平原的接合部,北望京山,霞飞云舞;南瞰天沔,碧涌平川,不觉诗兴豪发:

“落霞如绮绚晴空,坐对天门欲下舂。

十里孤峰层汉碧,数村残照半江红。

荒城市螟人归牧,远浦水明水宿鸿。

回首长安何处是,崔峨宫阙五云中。”

根据明末著名文学家,皮日休同乡的竟陵派文学家钟惺对于山水名胜的高论,他说:“凡高者皆可以为山,深者皆可以为水也。……一切高深,可以为山水,而山水反不能自为胜:一切山水,可以高深,而山水之胜反不能为名;山水者,有待而名胜者也。”然则山水何所待而“名胜?”他的结论是:“曰事、曰诗、曰文,此三者,山水之眼也。”对钟惺的立论很难反驳,因为有道理。推而广之,不仅山水,民俗、特产、古树名木之类好像也应该有“眼”,有“眼”才有魂魄,才有神韵。承认钟惺立论的精当,解读三山五岳的风物胜景便可能产生心有灵犀一点通的默契。

那么,天门山(湖北天门境内),则因事、因诗、因文,三者皆得,诗人皮日休使天门山有“眼”才有魂魄,才有神韵。另外,使天门山具有神韵的名人及故事,还有楚国令尹子文降生于佛子山老虎洞故事,还有茶圣陆羽天门山求学故事,还有禅宗六祖慧能的故事,还有刘秀取道天门捷径而获得昆阳大捷的故事。。。。。。天门山,山如其名,可谓仙山一座。

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