本文關(guān)鍵詞：明代武當(dāng)山風(fēng)景名勝理法研究　出處：《北京林業(yè)大學(xué)》2015年博士論文　論文類型：學(xué)位論文

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【摘要】：論文以風(fēng)景園林學(xué)的“借景”理論為核心,采用解釋性歷史研究范式,通過田野調(diào)查和實測熟悉武當(dāng)山水地貌和建筑原址,采用歷史文獻(xiàn)細(xì)讀和比較的方法厘清明成祖敕建宮觀的基本名稱和規(guī)模,界定研究范圍和對象,在此基礎(chǔ)上收集和組織與武當(dāng)山風(fēng)景建設(shè)相關(guān)的明代政治管理、宗教思想、社會生活、游記方志、歷史輿圖等方面的文獻(xiàn),找出其中共時性和歷時性的關(guān)聯(lián)信息,從而通過信息甄別、分析以及宮觀建筑環(huán)境的復(fù)原推測,以敘述和整體的方式進(jìn)入歷史地理、皇權(quán)思想、宗教信仰、審美理想等語境,從明旨、問名、立意、相地、布局、理微和余韻等方面解釋武當(dāng)山風(fēng)景名勝規(guī)畫和設(shè)計的借景理法。論文取得的主要研究成果如下：1.在中國歷史發(fā)展的前期以及道教發(fā)展的早期,武當(dāng)山區(qū)位處于文野之間,交通并非僻遠(yuǎn)不便,在當(dāng)時的交通條件下,武當(dāng)山東面緊鄰水路、陸路交通要道,處于中原文化圈的西南邊緣,較早進(jìn)入道教開發(fā)名山風(fēng)景資源的視野,其風(fēng)景資源的開發(fā)和風(fēng)景名勝建設(shè)的發(fā)生發(fā)展與道教宗教建設(shè)歷史正相關(guān)。研究還發(fā)現(xiàn)武當(dāng)山的祖山為昆侖山,少祖山為終南山,龍脈為秦嶺,這和現(xiàn)今部分學(xué)者的觀點不同,但卻與武當(dāng)?shù)澜淘缙诎l(fā)展歷史和武當(dāng)山歷史地理區(qū)位相符。2.研究發(fā)現(xiàn)明成祖敕建的武當(dāng)山道教建筑在建筑名號、經(jīng)濟(jì)供給、宮觀行政事務(wù)管理、重要齋醮的規(guī)模等級以及歷史文獻(xiàn)記載等方面有顯著差異和類分,基于此指出明永樂間敕建的武當(dāng)?shù)澜探ㄖ倲?shù)為36處,有欽定供額的是33處,主要宮觀數(shù)額的簡稱為“七宮八觀”,解決了目前學(xué)界相關(guān)爭議問題。3.明代武當(dāng)山風(fēng)景名勝的建設(shè)是朱棣政治、宗教和風(fēng)景目的下的直接結(jié)果,論文認(rèn)為武當(dāng)山風(fēng)景名勝的總體規(guī)畫以營建真武道場為基本目標(biāo),立意于天地人三才合一、儒釋道三教合一的“太和”理想,相地問名充分因借“史宜、地宜、人宜”,以真武修仙得道飛升返回天庭的道教故事為線索,基于道教宇宙觀和修仙理論按“人間、仙山、天國”的天路歷程進(jìn)行空間布局,體現(xiàn)出“正神在山、三城三境”的空間意象,是世俗皇權(quán)、宗教神權(quán)的想象、象征空間與真實風(fēng)景空間的交融和統(tǒng)一。4.研究率先發(fā)現(xiàn)武當(dāng)山總體規(guī)畫布局蘊含的丹道修煉意象,隱喻著以后天返先天的逆煉成丹模式和周天循行模式,呈現(xiàn)出三維空間的道家修煉內(nèi)景圖；同時發(fā)現(xiàn),象征著“人間”、“仙山”、“天國”的三城三境布局結(jié)構(gòu),也對應(yīng)著真武的三種修煉狀態(tài),基于此,論文在武當(dāng)山金殿為何坐西朝東這一長期懸而未決的問題作出了創(chuàng)新性解釋。5.研究發(fā)現(xiàn)武當(dāng)山宮觀建筑單元的布局表現(xiàn)出繼承與創(chuàng)新特點,體現(xiàn)了“人為之美入天然”的設(shè)計思想。宮觀環(huán)境注重風(fēng)水,藏風(fēng)聚氣的同時與排水避險等工程手段結(jié)合。宮觀空間布局表現(xiàn)出皇權(quán)思想和儒家思想的影響；部分宮觀的整體布局形式體現(xiàn)出對真武龜蛇形象的模擬,并有一定修真內(nèi)景的圖示意象,“仙山”景象單元四大正宮的修煉空間體現(xiàn)出全真道標(biāo)志性的坐圜坐缽特點,是明初武當(dāng)?shù)澜虒m觀受全真教影響的實證。6.研究發(fā)現(xiàn)明中葉以后在全國范圍內(nèi)出現(xiàn)寫仿武當(dāng)風(fēng)景名勝或興建真武廟的熱潮,并延續(xù)到清末,留下了大量以北武當(dāng)、小武當(dāng)、賽武當(dāng)?shù)让膶懛挛洚?dāng)山的全國或地方性風(fēng)景名勝,其中相當(dāng)一部分是現(xiàn)今的國家級、省級風(fēng)景名勝區(qū)或文物保護(hù)單位。論文認(rèn)為武當(dāng)山風(fēng)景名勝和以其為寫仿對象建設(shè)的其它風(fēng)景名勝是有關(guān)聯(lián)性的文化景觀現(xiàn)象,對其中相關(guān)風(fēng)景名山進(jìn)行了初步梳理,研究工作有一定開拓意義。
[Abstract]:Based on the landscape architecture of "borrowed scenery" theory, the interpretation paradigm of historical research, through field investigation and measured the familiar Wudang landscape landscape and construction site, the basic name and size by using the methods of historical literature analysis and comparison of the PCT Uighurian temples Ming emperor, defines the research scope and object, the construction of the Ming Dynasty politics related management, collection and organization and the Wudang Mountains scenic on the basis of religious thoughts, social life, travel records, historical maps and other aspects of the literature, the synchronic and diachronic related information, and through information screening, analysis and temple building environment restoration that enters the historical geography, with narration and the overall style of imperial power thought, religious beliefs, aesthetic ideal of context, from the purpose, ask, conception, phase, layout, management and micro aspects of interpretation with Wudang Mountains scenic planning and design The theories of borrowing method. The main research achievements of this article are as follows: 1. in the early stage of historical development and the development of Taoism China, Wudang Mountain in the wild, traffic inconvenience is not remote, at the time of the traffic conditions, Shandong Wudang surface adjacent to the waterway, road traffic, in the southwest edge of the Central Plains culture circle earlier, enter the Taoist mountains scenery resources development perspective, the scenic resources development and construction of scenic spots and the occurrence and development of Taoist religion construction history is related. The study also found that Wudang Mountains's ancestral mountain Kunlun Mountains, mountain Zhongnanshan Zu, Qinling Mountains dragon, and now part of the different views of scholars, but with the Wudang Taoism early history and history of Wudang Mountains location match.2. found that the Ming emperor Uighurian Wudang Mountains Taoist buildings in the name of economic supply, temple administrative affairs management, heavy To scale and historical records, there are significant differences in zhaijiao and classification, based on the total number of Wudang Taoist buildings that Yongle between Chijian is 36, has authorized the amount for the 33, the main temple amount referred to as "seven house eight", to solve the current academic construction related issues of.3. in the Ming Dynasty Wudang Mountains scenic spot is a direct result of Yongle's political, religious and scenic purposes, the overall planning of Wudang Mountains scenic spot in the construction of Zhenwu temple as the basic goal, on the conception, Sancai, Buddhism and Taoism and the "harmony" ideal, is to ask a full borrow "history should be suitable, people should be" to return to heaven the enlightenment soaring Zhenwu Xiu Taoist story of Taoist cosmology and cultivation theory according to "the world, based on the mountains, pilgrim paradise" of space layout, reflecting the "positive God in the mountain, the three city space image three aspects ", is a secular imperial power, religious imagination, blending symbol space and real space landscape and unified.4. study found first overall planning layout of Wudang Mountains contains cultivating imagery, metaphor of days after returning into inverse model and Tianxun model for Dan Zhou congenital, present a three-dimensional Taoist interior map; at the same time, a symbol of" the world "," mountains "," three city of heaven "three exit layout structure, also correspond to three kinds of state practice, Zhenwu and based on this, the Wudang Mountains palace why sit the long-term problems in suspense made innovation east of the West explain.5. found that the layout of Wudang Mountains palace architecture unit shows the inheritance and innovation characteristics, embodies the" artificial beauty into the design thought of natural "temple environment. Pay attention to Feng Shui, Tibetan wind gas and exhaust Combined water hedging means. Temple engineering space layout showed the influence of the imperial thought and Confucianism; the overall layout form of temples reflect the simulation of Zhenwu tortoise and snake, and the icon is certain interior image comprehension, "mountains" scene four palace practice unit space reflect Taoist symbol sit sit round bowl, is the Wudang Taoist Quanzhen by empirical research on the effect of.6. was found after the middle period of Ming Dynasty in the country appears imitating Wudang Zhenwu scenic or construction upsurge, and continues to the end of the Qing Dynasty, leaving a large number of small North Wudang, Wudang, Saiwudang naming imitating Wudang Mountains national or local scenic spots, which is a significant part of the current national, provincial scenic area or cultural relics protection units. The paper believes that the Wudang Mountains scenic spot and its imitating object construction Other scenic spots are related cultural landscape phenomena, and the relevant scenic mountains are preliminarily combed, and the research work is of certain significance.

【學(xué)位授予單位】：北京林業(yè)大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2015
【分類號】：TU984.18

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