【作者】 漆山；

【导师】 庄惟敏；

【作者基本信息】 清华大学 ， 建筑学， 2011， 博士

【摘要】 当代中国正处在文化复兴的前期，传统文化作为国家软实力的重要组成部分而备受关注。同时，宗教信仰活跃、佛教信徒增长以及相关旅游文化活动也日趋繁荣。但国内佛寺的实践和研究的现状，一方面存在泥古复古、贪大比阔、资源浪费、特色危机等不良风气，另一方面又凸显教育内涵缺失、实用功能不佳、崇拜礼仪功能过度发达等诸多偏差。现代佛寺应如何建设、如何发展，已成为当前具有紧迫性和现实性的建筑研究课题。作为一个建筑研究者，笔者通过数年间对于教内外专家学者的走访、几十座汉传佛教重点寺院的实地调研甚至亲自参与其中的建设管理活动，取得了大量汉传佛寺发展情况和僧侣学修生活现状的第一手资料；在此基础上，以“学修体系——建筑载体”的内在互动关系这样一种较新的视角对中国当代汉传佛寺重新进行了观察认识（第四章）。本文以汉传佛寺空间格局为主要研究对象，以“教育目标——学修体系——组织方式及管理制度——学修行为模式——建筑空间布局”这样一个逻辑演进的脉络作为基本研究模型，在佛教寺院发展的不同历史时期如“道宣式”、“百丈式”、“后百丈式”等佛寺类型（第三章）及与其它相关宗教文化类型之间（第二章），进行了横向和纵向的广泛比较研究，以期对学修体系与建筑载体的互动关系获得尽可能客观、全面的认识，并最终能够提出一种佛教建筑现代化（第五章）及未来发展的可能思路（第六章）。现今乃至未来的佛寺，定不只是佛教徒的象牙塔，而一定会成为民众积极参与社会、服务社会、融于社会的教育、文化和慈善中心，成为一种重要的教育性公共建筑类型，并最终为心灵的和谐、人与社会的和谐、人与自然的和谐做出重要的贡献。更多还原

【Abstract】 China is at the earlier stage of cultural renaissance, traditional culture has beenhighly concerned as the crucial parts of soft power in the country. Meanwhile, there is abooming tendency in resuming religion belief, hiking Buddhist disciples and touractivities associated with cultures; however, practice and research of domesticmonastery at the current stage still exists two aspects of deficiencies. On one hand, itgives rise to unhealthy practices as restore ancient’s ways, large and luxurious, resourcewaste and feature crisis. On the other hand, it brims prominent problems as shortage ofeducational connotation, practice dysfunction, overuse of worship ritual etc. Thus, howto develop modern monastery has become urgent and realistic research topic forarchitecture.As an Architecture Researcher, I attained a large number of first-hand informationabout the development of Chinese Buddhism and state quo of monks live by visitingexperts both inside and outside of Buddhism, investigating on dozens of key Chinesemonasterys on the spot and participating in construction and management for severalyears; based on this, I restart to observe and understand Chinese modern monasteryfrom a new and profound perspective of “learning and practice system”(Chapter Four).The subject of research is space paradigms of Chinese monastery relied onfundamental research model in a logical sequence from “educational goal—learning andpractice system—organization and management system—behavior pattern of learningand practice—space paradigms of architecture.” I undertake a horizontal and verticalcomparative towards styles of monasterys including “Daoxuan style”,“Baizhang style”,“Post Baizhang style” in different historical periods of Buddhism (Chapter Three) andrelated types of religion cultures (Chapter Two). With expectancy of fully recognizingthe interactive relations between monastery and learning and practice system (ChapterFive) and the possible thinking on future development would be raised (Chapter Six).The Buddhism monasterys in the present and future are not only the tower of ivoryfor Buddhists, but also encourage all the people to engage in and serve society. It wouldbe vital for educational public building integrating social culture, education andcharitable center and make a significant contribution to the harmony with heart, society, and nature.更多还原