广东寺庙园林发展脉络与景观营建特点研究
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摘要
广东寺庙园林在兼容并蓄的文化氛围中形成了鲜明的地域特点。文章简要回顾了国内关于该类园林的研究进程和代表性成果,认为相关研究在广度和深度上均比较滞后;通过查阅文献和实地调研,对广东寺庙园林的类型、所处自然环境、发展脉络和分布原因进行了梳理;深入探析广东寺庙园林的空间组织、风格、花木配置、水石造景和题景五方面的内容,指出广东寺庙园林景观营建中的地域性和特殊性。
Combination of Chinese and Western styles arises a typical Guangdong temple landscape of Lingnan features, such as Guangxiao Temple, Nanhua Temple, Guoen Temple and Yuanshan Temple. They are built based on the urban-landscape structure of temple gardens.A study on the national classical temple gardens was carried out very early in China, but until now is still quite lacking of South China's Buddhist temple and Taoist temple. To solve this dilemma, the paper reviewes the bypast research progress and representative results, and realizes that we are lagging in research breadth and depth. The most initial and basic research achievements about Guangdong Temple Landscape in the past was Mo Bozhi's paper named"Lingnan Courtyard", which analyzed the characteristics of the building of Yunquan Fairy Pavilion, Luofeng Temple and Chunyang Waterstone Court in the point of architectural space angle. Briefly speaking, Guangdong has long-sun, near-sea, wide-hills, frequent typhoons and thunderstorms natural environment. Luofu Mountain, Jingfu Mountain and Qingyuan Mountain are three of the seventy-two Taoist cave heaven and earth in China, which means Guangdong is a geomantic land to build and expand temple gardens.Guangdong temple landscape has a long history, which can be proved from the fact that Master Damo of India came to Guangzhou and built some temple gardens among the Wei,Jin, Southern and Northern dynasties. In the Tang Dynasty, Qujiang in Shaoguan became the national academic and cultural center of Buddhism after Master Huineng founded Zen Dunhuang religion. Buddhism culture and local Baiyue culture were deeply integrated, and Lingnan Buddhism flourished. Following the Ming Dynasty, the custom of rebuilding houses into Buddhist temples and Buddhist temples into Taoist concepts sprang up in Guangdong.Therefore, the coexistence of Confucianism, Taoism and Buddhism in the temples is quite common. In addition, the idea of gardening is further inclusive and open, which makes the style of temple gardens more and more similar to that of private gardens. By the Qing Dynasty, the number of temples was about five times more than that of the Ming Dynasty. With the expansion of living space, the old temples also increased their green space, thus enriching the landscape of gardens. The new temples further expanded their scale and form, and adopted more corridorstyle space layout, which had the characteristics of Southern classical gardens.The paper teases the reason and basic process of Guangdong's religion and its temple landscape types through literature review and field research. There are two factors influencing the distribution of Guangdong temple landscape. One is a willing to settle in the more economically developed areas while the other is the missionary trajectory of religious important persons. The following conclusions can be drawn. The Guangdong temple landscape can be divided into four types: the central regions whose temples are on a large scale, the northern regions whose temples are in medium scale and attention to site selection, the eastern regions whose temple's decoration is gorgeous and diverse, and the western regions whose temples are in small scale and simple structure.The paper makes a thorough analysis of temple gardens in Guangdong by analyzing the spatial distribution, landscape mode, plants and artistic conception, and finally finds out the particularity rules of these temple landscape. Firstly, the landscape space is tortuous and mysterious,in addition, the "multi-courtyard and multi-corridor" in the monastery has a clear spatial sequence, but it is changeable and has a sense of rhythm,which is quite different from the view of the northern monastery. The concept of garden space in Guangdong monasteries obviously inherits Laozi's thought of "whether there is a cause or not". The courtyards gradually expand or converge one after another, and finally reach a climax. Although the courtyards are separated continuously, the courtyard scenery borrows from one another, and exchanges information, which is the flow of "Qi"emphasized by Taoism. Secondly, the temple architecture is extremely rich in Lingnan style. The temple gardens in Guangdong tend to be elegant,tranquil and distant, while local building materials are mostly used to form a decorative style characteristic of Sino-Western combination. Thirdly,the arrangement of flowers and trees is rich and natural. In Guangdong, besides pines and cypresses, there are more divergent frangipane, mangoes,autumn maple and so on, which are influenced by the landscape environment of pursuing "natural nature" in the spirit of Southern metaphysics.Plant selections is not as artificial and symmetrical as in the north, instead, preserving the authenticity and nature of tree species. Fourthly, the landscape has an elegant and popular appreciation. The temple gardening is small and refined, combined with the enjoyment of life, and pursues the common appreciation of elegance and vulgarity. The water in the pond is mostly on the shore of the barge pond, with natural winding coastline and small and deep water surface. Finally, the Guangdong temples are good at expressing the image of landscape humanities with poems and lyrics.
Combination of Chinese and Western styles arises a typical Guangdong temple landscape of Lingnan features, such as Guangxiao Temple, Nanhua Temple, Guoen Temple and Yuanshan Temple. They are built based on the urban-landscape structure of temple gardens.A study on the national classical temple gardens was carried out very early in China, but until now is still quite lacking of South China's Buddhist temple and Taoist temple. To solve this dilemma, the paper reviewes the bypast research progress and representative results, and realizes that we are lagging in research breadth and depth. The most initial and basic research achievements about Guangdong Temple Landscape in the past was Mo Bozhi's paper named"Lingnan Courtyard", which analyzed the characteristics of the building of Yunquan Fairy Pavilion, Luofeng Temple and Chunyang Waterstone Court in the point of architectural space angle. Briefly speaking, Guangdong has long-sun, near-sea, wide-hills, frequent typhoons and thunderstorms natural environment. Luofu Mountain, Jingfu Mountain and Qingyuan Mountain are three of the seventy-two Taoist cave heaven and earth in China, which means Guangdong is a geomantic land to build and expand temple gardens.Guangdong temple landscape has a long history, which can be proved from the fact that Master Damo of India came to Guangzhou and built some temple gardens among the Wei,Jin, Southern and Northern dynasties. In the Tang Dynasty, Qujiang in Shaoguan became the national academic and cultural center of Buddhism after Master Huineng founded Zen Dunhuang religion. Buddhism culture and local Baiyue culture were deeply integrated, and Lingnan Buddhism flourished. Following the Ming Dynasty, the custom of rebuilding houses into Buddhist temples and Buddhist temples into Taoist concepts sprang up in Guangdong.Therefore, the coexistence of Confucianism, Taoism and Buddhism in the temples is quite common. In addition, the idea of gardening is further inclusive and open, which makes the style of temple gardens more and more similar to that of private gardens. By the Qing Dynasty, the number of temples was about five times more than that of the Ming Dynasty. With the expansion of living space, the old temples also increased their green space, thus enriching the landscape of gardens. The new temples further expanded their scale and form, and adopted more corridorstyle space layout, which had the characteristics of Southern classical gardens.The paper teases the reason and basic process of Guangdong's religion and its temple landscape types through literature review and field research. There are two factors influencing the distribution of Guangdong temple landscape. One is a willing to settle in the more economically developed areas while the other is the missionary trajectory of religious important persons. The following conclusions can be drawn. The Guangdong temple landscape can be divided into four types: the central regions whose temples are on a large scale, the northern regions whose temples are in medium scale and attention to site selection, the eastern regions whose temple's decoration is gorgeous and diverse, and the western regions whose temples are in small scale and simple structure.The paper makes a thorough analysis of temple gardens in Guangdong by analyzing the spatial distribution, landscape mode, plants and artistic conception, and finally finds out the particularity rules of these temple landscape. Firstly, the landscape space is tortuous and mysterious,in addition, the "multi-courtyard and multi-corridor" in the monastery has a clear spatial sequence, but it is changeable and has a sense of rhythm,which is quite different from the view of the northern monastery. The concept of garden space in Guangdong monasteries obviously inherits Laozi's thought of "whether there is a cause or not". The courtyards gradually expand or converge one after another, and finally reach a climax. Although the courtyards are separated continuously, the courtyard scenery borrows from one another, and exchanges information, which is the flow of "Qi"emphasized by Taoism. Secondly, the temple architecture is extremely rich in Lingnan style. The temple gardens in Guangdong tend to be elegant,tranquil and distant, while local building materials are mostly used to form a decorative style characteristic of Sino-Western combination. Thirdly,the arrangement of flowers and trees is rich and natural. In Guangdong, besides pines and cypresses, there are more divergent frangipane, mangoes,autumn maple and so on, which are influenced by the landscape environment of pursuing "natural nature" in the spirit of Southern metaphysics.Plant selections is not as artificial and symmetrical as in the north, instead, preserving the authenticity and nature of tree species. Fourthly, the landscape has an elegant and popular appreciation. The temple gardening is small and refined, combined with the enjoyment of life, and pursues the common appreciation of elegance and vulgarity. The water in the pond is mostly on the shore of the barge pond, with natural winding coastline and small and deep water surface. Finally, the Guangdong temples are good at expressing the image of landscape humanities with poems and lyrics.
引文
[1]张献梅.宗教思想对中国古典园林的影响[J].湖北职业技术学院学报,2006,9(4):50-52.ZHANG X M. The Influence of Religion Ideology on Chinese Classic Garden[J].Journal of Hubei Vocational-Technical College,2006, 9(4):50-52.
[2]贺艳军.论老子天道观思想对中国古典园林审美文化的影响[J].太原大学学报,2010, 11(1):38-41.HE Y J. On Influence of Laozi's Thought of Heavenly Laws to Chinese Traditional Garden Aesthetic Culture[J]. Journal of Taiyuan University,2010, 11(1):38-41.
[3]赵光辉.中国寺庙的园林环境[M].北京:北京旅游出版社,1987:5-62.ZHAO G H. Landscape Environment of Chinese Temples[M]. Beijing:Beijing Tourism, 1987:5-62.
[4]吴庆洲,吴锦江.佛教文化与中国名胜园林景观[J].中国园林,2007(10):73-77.WU Q Z, WU J J. The Buddhist Culture and Chinese Landscape Architecture[J].Chinese Landscape Architecture,2007(10):73-77.
[5]程建军.广州光孝寺建筑研究与保护工程报告[M].北京:中国建筑工业出版社,2010:3-15.CHENG J J. Guangzhou Guangxiao Temple Architecture Research and Protection Engineering Report[M].Beijing:China Architecture&Building Press, 2010:3-15.
[6]夏昌世,莫伯治.岭南庭园[M].北京:中国建筑工业出版社,2008:21-26.XIA C S, MO B Z. Lingnan Courtyard[M].Beijing:China Architecture&Building Press, 2008:21-26.
[7]陆琦.广州海幢寺[J].广东园林,2016,38(2):98-102.LUQ. Guangzhou Hoi Tong Monastery[J].Guangdong Landscape Architecture,2016, 38(2):98-102.
[8]陆琦.曲江南华寺[J].广东园林,2014,36(4):77-80.LU Q. Nanhua Temple[J]. Guangdong Landscape Architecture, 2014, 36(4):77-80.
[9]陆琦.潮州开元寺[J].广东园林,2015,37(4):78-80.LU Q. Chaozhou Kaiyuan Temple[J].Guangdong Landscape Architecture,2015, 37(4):78-80.
[10]陆琦.香港青山寺[J].广东园林,2015,37(2):80-82.LU Q. Tsing Shan Monastery, Hong Kong[J]. Guangdong Landscape Architecture, 2015, 37(2):80-82.
[11]唐孝祥,查斌.广州光孝寺庭园理景简析[J].广东园林,2017, 39(3):45-49.TANG X X, CHA B. The Scenery Characteristics of Guangzhou Guangxiao Temple Garden[J]. Guangdong Landscape Architecture, 2017, 39(3):45-49.
[12]刘管平.岭南园林[M].广州:华南理工大学出版社,2013:9-10.LIU G P. Lingnan Gardens[M].Guangzhou:South China University of Technology Press, 2013:9-10.
[13]仇巨川.羊城古钞[M].陈宪猷,校.广州:广东人民出版社,2011.CHOU J C. Ancient YangchengBanknote[M]. Chen Xianyou, proof.Guangzhou:Guangdong Demos Press,2011
[14]陆琦.广东古建筑[M].北京:中国建筑工业出版社,2015:62-63.LU Q. Guangdong Ancient Architectore[M]. Beijing:China Architecture&Building Press, 2015:62-63.
[15]张驭寰.中国著名佛教寺院[M].北京:当代中国出版社,2012:222-231.ZHANG Y H. Famous Buddhist Monasteries in China[M]. Beijing:Contemporary China Publishing House, 2012:222-231.
[16]莫伯治.中国庭院空间组合浅说.莫伯治文集[M].广州:广东科技出版社,2003:195-200.MO B Z. On the Combination of Chinese Courtyard Space. Works of Mo Bozhi[M]. Guangzhou:Guangdong Science and Technology Press, 2003:195-200.
(1)数据为作者手工测量,与现实存在一定偏差,仅用以说明大的比例关系。
(2)摘自《海幢寺呈阿字首座》,作者不详
(3)摘自(明)孙蕡《光孝寺》
(4)摘自开元寺铜云钣铭文,题于元朝,作者不详
(5)摘自(明)许炯《秋晚游玉台寺》
(6)摘自(明)罗洪先题九天观摩崖石刻《逃暗记》
(7)摘自苏轼题妙高台亭壁上石刻诗文
(8)摘自(明)陈邦彦所题延祥寺题壁之诗
(9)摘自陈元孝《宿华首台留柬尘异大师》
[2]贺艳军.论老子天道观思想对中国古典园林审美文化的影响[J].太原大学学报,2010, 11(1):38-41.HE Y J. On Influence of Laozi's Thought of Heavenly Laws to Chinese Traditional Garden Aesthetic Culture[J]. Journal of Taiyuan University,2010, 11(1):38-41.
[3]赵光辉.中国寺庙的园林环境[M].北京:北京旅游出版社,1987:5-62.ZHAO G H. Landscape Environment of Chinese Temples[M]. Beijing:Beijing Tourism, 1987:5-62.
[4]吴庆洲,吴锦江.佛教文化与中国名胜园林景观[J].中国园林,2007(10):73-77.WU Q Z, WU J J. The Buddhist Culture and Chinese Landscape Architecture[J].Chinese Landscape Architecture,2007(10):73-77.
[5]程建军.广州光孝寺建筑研究与保护工程报告[M].北京:中国建筑工业出版社,2010:3-15.CHENG J J. Guangzhou Guangxiao Temple Architecture Research and Protection Engineering Report[M].Beijing:China Architecture&Building Press, 2010:3-15.
[6]夏昌世,莫伯治.岭南庭园[M].北京:中国建筑工业出版社,2008:21-26.XIA C S, MO B Z. Lingnan Courtyard[M].Beijing:China Architecture&Building Press, 2008:21-26.
[7]陆琦.广州海幢寺[J].广东园林,2016,38(2):98-102.LUQ. Guangzhou Hoi Tong Monastery[J].Guangdong Landscape Architecture,2016, 38(2):98-102.
[8]陆琦.曲江南华寺[J].广东园林,2014,36(4):77-80.LU Q. Nanhua Temple[J]. Guangdong Landscape Architecture, 2014, 36(4):77-80.
[9]陆琦.潮州开元寺[J].广东园林,2015,37(4):78-80.LU Q. Chaozhou Kaiyuan Temple[J].Guangdong Landscape Architecture,2015, 37(4):78-80.
[10]陆琦.香港青山寺[J].广东园林,2015,37(2):80-82.LU Q. Tsing Shan Monastery, Hong Kong[J]. Guangdong Landscape Architecture, 2015, 37(2):80-82.
[11]唐孝祥,查斌.广州光孝寺庭园理景简析[J].广东园林,2017, 39(3):45-49.TANG X X, CHA B. The Scenery Characteristics of Guangzhou Guangxiao Temple Garden[J]. Guangdong Landscape Architecture, 2017, 39(3):45-49.
[12]刘管平.岭南园林[M].广州:华南理工大学出版社,2013:9-10.LIU G P. Lingnan Gardens[M].Guangzhou:South China University of Technology Press, 2013:9-10.
[13]仇巨川.羊城古钞[M].陈宪猷,校.广州:广东人民出版社,2011.CHOU J C. Ancient YangchengBanknote[M]. Chen Xianyou, proof.Guangzhou:Guangdong Demos Press,2011
[14]陆琦.广东古建筑[M].北京:中国建筑工业出版社,2015:62-63.LU Q. Guangdong Ancient Architectore[M]. Beijing:China Architecture&Building Press, 2015:62-63.
[15]张驭寰.中国著名佛教寺院[M].北京:当代中国出版社,2012:222-231.ZHANG Y H. Famous Buddhist Monasteries in China[M]. Beijing:Contemporary China Publishing House, 2012:222-231.
[16]莫伯治.中国庭院空间组合浅说.莫伯治文集[M].广州:广东科技出版社,2003:195-200.MO B Z. On the Combination of Chinese Courtyard Space. Works of Mo Bozhi[M]. Guangzhou:Guangdong Science and Technology Press, 2003:195-200.
(1)数据为作者手工测量,与现实存在一定偏差,仅用以说明大的比例关系。
(2)摘自《海幢寺呈阿字首座》,作者不详
(3)摘自(明)孙蕡《光孝寺》
(4)摘自开元寺铜云钣铭文,题于元朝,作者不详
(5)摘自(明)许炯《秋晚游玉台寺》
(6)摘自(明)罗洪先题九天观摩崖石刻《逃暗记》
(7)摘自苏轼题妙高台亭壁上石刻诗文
(8)摘自(明)陈邦彦所题延祥寺题壁之诗
(9)摘自陈元孝《宿华首台留柬尘异大师》