1) Guwen Longhushangjing
《古文龙虎上经》
2) Tigers in ancient Chinese culture
中国上古虎文化
3) the old Shang Qing Scripture
古上清经
1.
Study of Words and Phrases in the Taoism Scripture in Six Dynasties——Taking the old Shang Qing Scripture as an example;
六朝道经词语研究发微——以古上清经为中心
4) Hulong Mountain
虎龙
1.
Bamboo,bronze drum and Hulong Mountain are closely connected with the lives of the earlier inhabitants of the Yizu Ethnic Group in Napo County.
竹子、铜鼓、虎龙及其生长、盛行之地与广西那坡彝族先民生息密切相关。
5) Longhu
龙虎
1.
Longhu\'s works are characterized by the expression of his frank personality,which enables the audience to merge themselves into his works in their free association and linger around in his mature techniques of painting,achieving physical resonance between the audience and his works with great enjoyment of beauty and taste and infinite artistic edification.
龙虎的作品让人更多的感觉是率直的个性流露,观者很容易将情绪投入到他的作品中,可以浮想联翩,也可以流连于画面极具趣味性的用笔和熟练的技法中,让人产生各异的共鸣,从而达到美或趣味的享受以及艺术的熏陶。
6) Old Text Confucianism
古文经学
1.
On the Relations of Poetics and Maoshixu from old text Confucianism;
由古文经学的渊源再论《诗论》与《毛诗序》的关系
2.
Though the argument between the two schools of the text Confucianism in late Qing dynasty almost stopped with the finish of the age of the text Confucianism , as important part of the traditional academy, the legacy of the new text Confucianism and the old text Confucianism were still inhabit ed by modern scholars as important resource of academy and thought.
清末的经今古文之争在经学时代结束后虽然基本停止， 但今文经学和古文经学这两份学术遗产，作为传统学术的重要部分，在现代学人那里却仍然 被当作重要的学术思想资源继承下来了。
补充资料：《古文龙虎上经》
道教经典。简称《龙虎经》。长期被视为早于《参同契》的丹书。但宋儒朱熹和宋末元初道教学者俞琰早已存疑；据今人王明考证，此经原文与唐羊参微《金丹金碧潜通诀》相同；实为后者之异名。改易时间约在唐末五代。改易者姓氏不详。
该书内容多为对《参同契》文义之演绎。所据理论同于《参同契》，仍以乾坤象鼎器，坎离象药物，余六十卦象火候，将丹法编织在周易卦象的框架中，加上大量比喻、象征性言词，隐晦难懂。作者演绎《参同契》文义并非论证阐发，而是变换词句，敷衍成文。如《参同契》有"天地设位，易行乎其中矣。天地者，乾坤也；设位者，列阴阳配合之位也"等语，而《龙虎经》则称"神室设位，变化在乎其中矣。神室者，上下釜也；设位者，列雌雄配合之密也"；《参同契》谓"既未晦爽终，终则复更始，日辰为期度，动静有早晚"，《龙虎经》则称"变化既未神，终则复更始，初九为期度，阳和准旦暮"；《参同契》谓"言不苟造，论不虚生，引验见效，校度神明"，《龙虎经》称"诀不辄造，理不虚拟，约文伸奥，叩索神明"，等等。朱熹指出该书在演绎《参同契》时，常有乖错，"胡乱牵合"；清惠栋在《易汉学》卷三中亦指出，《龙虎经》所谓"圆照东方甲,坤生震兑乾,皆不知汉易者也"。故此书内容，大都并未超出《参同契》的范围。
注本有王道《古文龙虎上经注疏》3卷,佚名氏《古文龙虎上经注》1卷,收入《正统道藏》；明彭好古《金碧古文龙虎上经》1卷，收入《道藏辑要》。
该书内容多为对《参同契》文义之演绎。所据理论同于《参同契》，仍以乾坤象鼎器，坎离象药物，余六十卦象火候，将丹法编织在周易卦象的框架中，加上大量比喻、象征性言词，隐晦难懂。作者演绎《参同契》文义并非论证阐发，而是变换词句，敷衍成文。如《参同契》有"天地设位，易行乎其中矣。天地者，乾坤也；设位者，列阴阳配合之位也"等语，而《龙虎经》则称"神室设位，变化在乎其中矣。神室者，上下釜也；设位者，列雌雄配合之密也"；《参同契》谓"既未晦爽终，终则复更始，日辰为期度，动静有早晚"，《龙虎经》则称"变化既未神，终则复更始，初九为期度，阳和准旦暮"；《参同契》谓"言不苟造，论不虚生，引验见效，校度神明"，《龙虎经》称"诀不辄造，理不虚拟，约文伸奥，叩索神明"，等等。朱熹指出该书在演绎《参同契》时，常有乖错，"胡乱牵合"；清惠栋在《易汉学》卷三中亦指出，《龙虎经》所谓"圆照东方甲,坤生震兑乾,皆不知汉易者也"。故此书内容，大都并未超出《参同契》的范围。
注本有王道《古文龙虎上经注疏》3卷,佚名氏《古文龙虎上经注》1卷,收入《正统道藏》；明彭好古《金碧古文龙虎上经》1卷，收入《道藏辑要》。
说明：补充资料仅用于学习参考，请勿用于其它任何用途。
参考词条