龙脉盘踞的永生净土——九华山佛国圣地陵园景观规划设计解读
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摘要
九华山佛国圣地陵园位于安徽省池州市青阳县境内的四大佛教圣地九华山之麓,与九华山十大景点之一的六泉口相邻,占地约3.4 hm~2,现虽有少量景点或建筑因老旧而被更替,但其主要格局与组织手法依然明朗,规矩而不失潇洒,尽显佛寺陵园的雄伟规整。本文基于风景园林有机生成理论,根据原场地的"本底资源"与"文化内涵"来体现人文有机的"佛化自然",对九华山佛国圣地陵园的有机生成过程进行逻辑演绎与科学解释。在理论指导下,文章通过对场地中轴布局的探析,寻"龙脉",深入场地内涵,共同领略佛国圣地陵园格局的巧夺天工。
Jiuhuashan Buddhist Holy Land Cemetery is located in the Jiuhua Mountain, which is one of the four Buddhist holy places in Qingyang County, Chizhou City, Anhui Province.It is adjacent to Liuquankou, one of the top ten scenic spots in Jiuhua Mountain area, whichcovers an area of about 3.4 hectares. Although a small number of scenic spots or buildings have been replaced for they have been worn out by the years without repair, the main are still clear, which shows the majesty of the Buddhist temple cemetery. Based on the theory of organic creation of landscape architecture, this paper reflects organic integration of Buddhism and nature according to the "local resources" and "cultural connotation" of the original site. Also, this paper logically interpretates the organic formation process of the Jiuhuashan Buddhist Holy Land Cemetery. Under the guidance of the theory, this paper explores the layout of the central axis of the site, finds the "Dragon Spine" to deeply understand the site connotation and jointly appreciate the ingenious structure of the Buddhist Holy Land cemetery.
Jiuhuashan Buddhist Holy Land Cemetery is located in the Jiuhua Mountain, which is one of the four Buddhist holy places in Qingyang County, Chizhou City, Anhui Province.It is adjacent to Liuquankou, one of the top ten scenic spots in Jiuhua Mountain area, whichcovers an area of about 3.4 hectares. Although a small number of scenic spots or buildings have been replaced for they have been worn out by the years without repair, the main are still clear, which shows the majesty of the Buddhist temple cemetery. Based on the theory of organic creation of landscape architecture, this paper reflects organic integration of Buddhism and nature according to the "local resources" and "cultural connotation" of the original site. Also, this paper logically interpretates the organic formation process of the Jiuhuashan Buddhist Holy Land Cemetery. Under the guidance of the theory, this paper explores the layout of the central axis of the site, finds the "Dragon Spine" to deeply understand the site connotation and jointly appreciate the ingenious structure of the Buddhist Holy Land cemetery.
引文
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[8](美)诺曼·K.布思著,曹礼昆,曹德鲲译.风景园林设计要素[M].北京:中国建筑工业出版社,1991.
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[12]朱子墨,张青萍.自然景观与人文景观交织下的有机生成设计探索--以浮山国家森林公园为例[J].园林,2018(12):69-73.
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[14]刘清.明孝陵景区植物景观研究[D].南京林业大学,2009.
[15]赵洁.当代纪念性景观设计探析[D].北京林业大学,2011.
[16]周嵩玮,张青萍.宁国翠竹公园的设计解读[J].园林,2018(04):64-68.
[17]刘滨谊.现代景观规划设计[M].东南大学出版社,2005.
[2]李兴中.论九华山佛教文化的意蕴[J].江淮论坛,2002(04):118-121.
[3]张浪.试论城市绿地系统有机进化论[J].中国园林,2008(01):87-90.
[4]张浪.特大城市绿地系统布局结构及其构建研究[M].北京:中国建筑工业出版社,2009.
[5]季益文,张青萍,冯沥娇.用绿色创新发展打造城市生态空间--对政务文化新区·创业园的解读[J].园林,2018(10):71-75.
[6]张浪.图解中国园林建筑艺术[M].合肥:安徽科学技术出版社,1996.
[7]姜旭红.纪念性园林植物造景调查研究[D].南京农业大学,2013.
[8](美)诺曼·K.布思著,曹礼昆,曹德鲲译.风景园林设计要素[M].北京:中国建筑工业出版社,1991.
[9]王东青.纪念性景观的象征表达手法探析[J].装饰,2005(11):117.
[10]刘仁芳.纪念性建筑环境景观植物设计[C]//中国建筑学会.中国建筑学会2007年学术年会论文汇编,2007:7-10.
[11]冯沥娇,张青萍.历史景观的有机生成设计方法探索--以淮北市相山公园为例[J].园林,2018(08):73-77.
[12]朱子墨,张青萍.自然景观与人文景观交织下的有机生成设计探索--以浮山国家森林公园为例[J].园林,2018(12):69-73.
[13]张浪.论风景园林的有机生成设计方法[J].园林,2018(04):60-63.
[14]刘清.明孝陵景区植物景观研究[D].南京林业大学,2009.
[15]赵洁.当代纪念性景观设计探析[D].北京林业大学,2011.
[16]周嵩玮,张青萍.宁国翠竹公园的设计解读[J].园林,2018(04):64-68.
[17]刘滨谊.现代景观规划设计[M].东南大学出版社,2005.