本文關(guān)鍵詞：武當(dāng)山道教宮觀環(huán)境空間研究　出處：《北京林業(yè)大學(xué)》2014年博士論文　論文類(lèi)型：學(xué)位論文

  更多相關(guān)文章： 武當(dāng)山 道教宮觀 歷史變遷 總體布局 分布特征 引導(dǎo)空間 院落空間

【摘要】：中國(guó)武當(dāng)山,始建于隋唐、發(fā)展于宋元、大興于明朝,是中國(guó)歷史上唯一一次動(dòng)用國(guó)家力量一次性規(guī)劃修建而成的道教名山,武當(dāng)山既是中國(guó)的文化遺產(chǎn)地,也是世界文化遺產(chǎn)地,自唐以來(lái)武當(dāng)山景觀無(wú)論從規(guī)模、地位,還是空間格局上都有很大的變化,是經(jīng)過(guò)千年的歷史發(fā)展演化形成,具有宗教和皇家雙重特征,集中體現(xiàn)了元、明、清三代古典園林與建筑的藝術(shù)成就。因此,要了解中國(guó)道教園林和皇家園林的發(fā)展歷程,對(duì)武當(dāng)山道教宮觀環(huán)境空間的深入研究是必不可少的。論文以武當(dāng)山道教宮觀為研究對(duì)象,通過(guò)對(duì)歷史文獻(xiàn)資料整理挖掘、實(shí)地調(diào)查采集數(shù)據(jù),運(yùn)用GIS方法,對(duì)武當(dāng)山宮觀與環(huán)境的關(guān)系及宮觀院落空間進(jìn)行定性和定量的研究,為武當(dāng)山及其他風(fēng)景名勝區(qū)的保護(hù)及規(guī)劃設(shè)計(jì)提供依據(jù),并為當(dāng)代景觀設(shè)計(jì)提供豐富的空間原型與組織技巧。主要結(jié)論如下： (1)梳理歷史文獻(xiàn)和以往研究成果,從景觀節(jié)點(diǎn)、道路神道、景觀序列3方面,還原出不同歷史時(shí)期武當(dāng)山景觀分布圖。劃分武當(dāng)山景觀格局變遷為唐代(959年以前)的起源階段、宋元(960～1367年)的發(fā)展階段、明代(1368～1644年)的大興階段、清至民國(guó)(1645～1948年)的衰敗階段和新中國(guó)后(1949年以后)的新發(fā)展等五個(gè)階段,明確了武當(dāng)山景觀格局初步形成于元朝,經(jīng)明朝的進(jìn)一步完善達(dá)到頂峰,山上部分景觀格局保存至今。 (2)武當(dāng)山是中國(guó)道教名山“天路歷程”空間模式的典型代表,建造者巧妙利用山體地貌自身的特點(diǎn)來(lái)進(jìn)行規(guī)劃,充分考慮對(duì)地貌空間與視覺(jué)空間的劃分及利用。本文歸納了武當(dāng)山“天路歷程”的總體規(guī)劃模式：以“太和”為規(guī)劃主要目標(biāo),依托主峰天柱峰,建立全山的控制中心；以“玄武信仰”為敘事主題,布局宮觀；依托山體的“自然地勢(shì)”,將武當(dāng)山劃分道教世界中的“天、地、人”空間。 (3)武當(dāng)山道教宮觀主要分布于劍河與水磨河之間,沿主要登山神道呈線(xiàn)性分布,且宮觀間距離較為均勻。本文利用ArcGIS10軟件對(duì)武當(dāng)山道觀空間分布特征與影響因子進(jìn)行分析,得出：1)武當(dāng)山道教宮觀的分布與高程、坡度、及河流距離有顯著的相關(guān)性；2)隨高程的增加武當(dāng)山宮觀的數(shù)量和規(guī)模逐漸減小,并集中分布于距河流200-600m緩沖區(qū)及坡度為0-25°的山體,且隨著與河流距離的加大宮觀數(shù)量增多；3)武當(dāng)山宮觀主要分布于山體脊線(xiàn)走向的垂直方向即西、南和東南坡向；4)金頂作為武當(dāng)山的地標(biāo),在全山道教宮觀中具有突出的控制作用。 (4)武當(dāng)山道教宮觀院落的引導(dǎo)空間,既可為游眾提供游賞向?qū)?又能醞釀香客的宗教情緒,具有交通運(yùn)輸、組織景觀和宗教活動(dòng)的功能。武當(dāng)山道教宮觀引導(dǎo)空間的提示語(yǔ)言有天門(mén)、牌坊和橋三個(gè)類(lèi)型,并將其組織形式總結(jié)如下：“天門(mén)+神道”是武當(dāng)山道教宮觀引導(dǎo)空間的基本形式；“天門(mén)+復(fù)墻夾道”是武當(dāng)山道教宮觀的特有形式；“甬路連接主神道”是普通形式應(yīng)用最多,沒(méi)有明顯的提示語(yǔ)言,一般等級(jí)不高的宮觀都采取這種形式。 (5)武當(dāng)山道教宮觀的院落空間在平面布局上分為生活區(qū)、修煉區(qū)、祭祀?yún)^(qū)三個(gè)區(qū)域,而地位最重要、保存最完整的祭祀?yún)^(qū)又可分為過(guò)渡空間、核心空間和后續(xù)空間,通過(guò)對(duì)祭祀?yún)^(qū)院落的空間率和空間尺度分析,得出：1)面積小于1hm2的道教宮觀的院落空間率集中分布在0.4-0.5之間,并且隨著祭祀?yún)^(qū)面積的增大院落空間率一般逐漸增大；2)通常核心空間為宮觀的最大院落空間,過(guò)渡空間次之,后續(xù)空間最小,并且各進(jìn)院落的進(jìn)深和寬度一般都在60m以?xún)?nèi),形成較好的圍合感。 (6)南巖宮是武當(dāng)山人文景觀與自然景觀結(jié)合最好的宮觀之一,提煉各景象單元的空間特質(zhì)和分析景象單元之間的空間組織,總結(jié)了這組園林化道宮的造園手法：依據(jù)自然地形地貌特征劃分空間,并設(shè)置景觀,達(dá)到事半功倍的效果；通過(guò)邏輯的空間組織,使各具特色的景象單元銜接順暢；巧于因借并通過(guò)傳說(shuō)賦予園林多重內(nèi)涵,使“意”與“境”得到統(tǒng)一。
[Abstract]:China Wudang Mountains, was built in the Sui and Tang Dynasties, the development of Daxing in the song and Yuan Dynasties, in the Ming Dynasty, is China history only a one-time use of state power planning built Taoist mountains, Wudang Mountains is China cultural heritage, as well as a world heritage site, since the Tang Dynasty Wudang Mountains landscape in terms of size, position, or spatial pattern are there are great changes after the thousand years of history evolution, which has the characteristics of both religious and royal, embodies the yuan, Ming and Qing three generations of classical gardens and architectural artistic achievements. Therefore, to understand the China Taoism gardens and the Royal Garden of the development process, is essential to the further study of Wudang Mountain Taoist palace the concept of environmental space. In order to teach Wudang Mountain Temple as the research object, through the collation of historical data mining, field survey data, using the GIS method, the Wudang Mountains temple and ring The qualitative and quantitative research on the relationship between the environment and the courtyard courtyard provides a basis for the protection and planning design of Wudang Mountains and other scenic spots, and provides plenty of spatial prototyping and organizing skills for the contemporary landscape design.
(1) literatures and the results of previous studies, from the landscape node, road Shinto, 3 aspects of landscape sequence, restore the distribution map of different historical periods of Wudang Mountains landscape. The landscape pattern changes in Wudang Mountains division for the Tang Dynasty (959 years ago) the origin stage, song and Yuan Dynasty (960~1367 years) of the development stage, the Ming Dynasty (1368~1644 years). Daxing, Qing Dynasty to the Republic of China (1645~1948 years) the decline stage and the new China (after 1949) after the new development in five stages, the Wudang Mountains landscape pattern formed in the Yuan Dynasty, with further improvement of the Ming Dynasty reached its peak, the mountain part of the landscape pattern has been preserved.
(2) Wudang Mountains is a typical representative of the Taoist "Chinese pilgrim" space model, the clever use of the mountain landscape builder characteristics to carry out their own planning, to fully consider the classification of landscape space and visual space and use. This paper summarizes the mode of master planning of Wudang Mountains "Pilgrim": "Wo" as the main goal of planning, relying on the Tianzhu peak, the establishment of full control center of the mountain; with "Xuanwu belief" as the theme, the layout of the palace view; relying on the "natural mountain terrain", Wudang Mountains will be divided in the world ", Taoism," space.
(3) Wudang Mountain Daoist monasteries mainly distributed in Jianhe and Shuimohe River, linear distribution along the main mountain view and the distance between the palace of Shinto, more uniform. This paper uses the ArcGIS10 software to analyze the distribution and influence of the Wudang Mountains Temple space factor to obtain: 1) distribution and elevation, Wudang Mountains Taoist Temple slope. There was a significant correlation between the distance and the river; 2) with the elevation increased the number and size of the Wudang Mountains Temple decreased gradually, and concentrated in the distance from the river 200-600m buffer and the slope is 0-25 DEG mountain, with the distance from the river and increase in the number of 3) palace view; the vertical direction is mainly distributed in the mountain temple in Wudang Mountains the ridge towards the west, South and Southeast; 4) Jinding as Wudang Mountains landmark, has a prominent role in the control of the whole mountain Taoist temple.
(4) Wudang Mountains Taoist temple courtyard guide space, can provide tours for public and tour guide, brewing pilgrims of religious sentiment, with transportation, landscape organization and the religious activities. Wudang Mountain Taoist temples on boot space that language is Tianmen, and three types of arch bridge, and the forms of organization are summarized as follows: "Tianmen + Shinto" is a basic form of Wudang Mountain Taoist temples on boot space; "Tianmen + double lined wall" is a unique form of Wudang Mountains Taoist temple; "the path connecting the main Shinto" is a common form of application most, no obvious that language, the general level is not high Palace view take this form.
(5) the courtyard space of Wudang Mountains Taoist temple into the living area, in the layout on the cultivation area, three regional worship area, and the most important, most complete preservation of the worship area can be divided into the transition space, core space and subsequent space, through the space of the courtyard and rate of worship area and spatial scale analysis results show that: 1), the courtyard space area is less than 1hm2 the Taoist rate concentrated in 0.4-0.5, and with the increase of the sacrifice area courtyard space rate increased gradually; 2) usually the core space for maximum temple courtyard space, transitional space time, follow the minimum space, and the depth of courtyard and the width are generally less than 60m, the formation of good sense of enclosure.
(6) Nanyan palace is Wudang Mountains cultural landscape and the natural landscape with the best temples of space between the space characteristics and the analysis of the scene scene unit refining unit, summarizes this group of landscape gardening practices: Palace Road according to the natural terrain to divide geomorphic feature space, and landscape settings, to achieve a multiplier effect through the spatial organization; logic, scene unit cohesion make the distinctive smooth; clever borrow and the legend garden gives multiple connotations, "meaning" and "exit" to be unified.

【學(xué)位授予單位】：北京林業(yè)大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2014
【分類(lèi)號(hào)】：TU-02;TU252

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