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作 者:李令福[1]
机构地区:[1]陕西师范大学西北历史环境与经济社会发展研究中心,陕西西安710062
出 处:《陕西师范大学学报(哲学社会科学版)》2010年第4期120-128,共9页Journal of Shaanxi Normal University(Philosophy and Social Sciences Edition)
基 金:国家社会科学基金项目(05BZS022);教育部人文社科基地重点研究项目(08JJD770092)
摘 要:唐代学者普遍认为隋文帝初建大兴城时,将横贯城际的六道黄土梁附会成乾卦六爻之象,并从北向南按初九、九二、九三、九四、九五、上九的顺序排列下来,以卦辞含义来布置各类建筑,显示出特殊的功能分区。宇文恺初建大兴城时利用了六爻地形进行规划布局,合理利用地形;在城市景观上达到错落有致,给城市建置赋予一种文化内涵,实现了心理上的天人合一。用梁洼相间分布的现代测绘地图对六爻的具体走向进行了准确复原,并给予各自的名称。The scholars in the Tang Dynasty commonly greed that at the beginning of constructing the town of Daxing Emperor of Wen in the Sui Dynasty associated the six loess ridges through the town to the Six-Yao Arrangement of the Heaven Trigrams.So he lined up the ridges in the order of 9,92,94,95 and upper 9 and arranged varieties of buildings by meanings of the messages of divinatory symbols to indicate their functional division.An investigation of the current characteristics of this idea shows that in the early days of construction Yuwen Kai reasonably utilized the landscape of the town with reference to the Six-Yao terrain to present a well-made patchwork view of the town,which embodied a cultural connotation in the urban arrangement and actualized the idea of agreement between heaven and man.
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