“離堆”原是玉壘山伸向岷江的余脈，李冰父子修都江堰時，對地形和水情做了實(shí)地勘察，決定鑿穿玉壘山引水，不僅可以減少外江的流量，使江水不再泛濫，同時引水入旱區(qū)灌溉農(nóng)田，開鑿渠因形似瓶口且功能獨(dú)特，取名寶瓶口，是控制內(nèi)江進(jìn)水的“咽喉”。都江堰渠首工程主要由魚嘴、飛沙堰、寶瓶口構(gòu)成。寶瓶口起“節(jié)制閘”作用，能自動控制內(nèi)江進(jìn)水量。位于寶瓶口右側(cè)的小山丘，因與玉壘山山體相離，故名“離堆”。從“離堆”仰望玉壘山，斗犀亭矗立其上；經(jīng)玉壘關(guān)到二王廟，臨岷江依山就勢，疊落而筑，遠(yuǎn)近風(fēng)光十分綺麗。二王廟入口刻有“深掏灘，低作堰”“具灣截角，逢正抽心”的治水要訣；廟門照壁上繪有“膏流千古”都江堰水利灌溉區(qū)域圖，描繪了都江堰灌區(qū)從2 000多年前的渠首工程到八大灌區(qū)形成的縱橫交錯的扇形灌溉網(wǎng)，展現(xiàn)了鑿山引水、順應(yīng)自然的理水智慧和巧奪天工、名景勝跡的宏大氣勢。

都江堰工程化自然災(zāi)害為生態(tài)福祉，塑造了成都平原沃野千里、田連仟佰的國土風(fēng)貌，生動詮釋了“乘勢利導(dǎo)、因時制宜”的傳統(tǒng)智慧，成為借助適度持久的人工干預(yù)塑造人與自然和諧關(guān)系的典范。鑿山而成的“離堆”也體現(xiàn)出“人工之美入天然，故能奇”的營造策略，成為灌陽十景之“離堆鎖峽”。

國土空間生態(tài)修復(fù)，修復(fù)到什么程度？破損的生態(tài)系統(tǒng)如何通過修復(fù)來重塑其利于可持續(xù)人居、維系韌性安全的功能？生態(tài)系統(tǒng)總是在應(yīng)對不斷變化的環(huán)境，處于動態(tài)穩(wěn)定狀態(tài)，例如，火災(zāi)是生態(tài)系統(tǒng)周期性調(diào)節(jié)的一部分，全球氣候變化也正在使生物群落發(fā)生變化等。我們需要秉持一種開放的態(tài)度，以動態(tài)的思維方式理解生態(tài)修復(fù)，任何修復(fù)項(xiàng)目都應(yīng)盡可能適應(yīng)當(dāng)前不斷變化的環(huán)境條件，而并非一定要修復(fù)到其“最初”的狀態(tài)，即便如約翰·繆爾（John Muir）抵達(dá)優(yōu)勝美地山谷（Yosemite Valley）時眼中的“荒野”，實(shí)際上已經(jīng)由該地區(qū)的土著人管理了多個世紀(jì)，他們在這里攝取食物、舉行儀式，并通過本土方式應(yīng)對火災(zāi)等自然災(zāi)害以保障安全。

風(fēng)景園林師具有協(xié)調(diào)人工與自然關(guān)系的知識體系與專業(yè)能力，能夠更加綜合地結(jié)合自然與人文進(jìn)行生態(tài)修復(fù)，研究領(lǐng)域涵蓋了從具有歷史和生態(tài)原真性的近自然景觀，到需要廣泛管理及維持的人工干預(yù)景觀，這為建立可持續(xù)的、多產(chǎn)的、造福人類的生態(tài)環(huán)境提供了更全面的視野，能夠在多尺度、多學(xué)科生態(tài)修復(fù)項(xiàng)目中扮演“協(xié)調(diào)人”的角色。風(fēng)景園林師的首要任務(wù)是“閱讀、翻譯”，既要持續(xù)加深對當(dāng)?shù)刂R和傳統(tǒng)生態(tài)智慧的了解，同時將國土空間呈現(xiàn)的景觀以及生態(tài)系統(tǒng)進(jìn)行解譯。面對自然生態(tài)系統(tǒng)退化、生物多樣性喪失、土地荒漠化等全球生態(tài)問題，國土空間生態(tài)修復(fù)需要站在人與自然生命共同體的高度，思考、設(shè)計和實(shí)踐未來生態(tài)保護(hù)修復(fù)的路徑，并結(jié)合當(dāng)代的科學(xué)技術(shù)和社會文化需求進(jìn)行合理的人工干預(yù)，利用基于自然的解決方案，精妙地介入鄉(xiāng)村、郊野和更大范圍的國土空間生態(tài)修復(fù)行動，重新構(gòu)建人與自然相互適應(yīng)、和諧共生的平衡關(guān)系，以達(dá)到“自成天然之趣，不煩人事之工”的效果。

Territorial Ecological Restoration

“Lidui” Hill was originally the stretching branch of Yulei Mountain extending to the Minjiang River. To build the Dujiangyan Irrigation System, Li Bing and his son made a field survey of the terrain and water conditions and decided to cut through Yulei Mountain to divert water, which could not only reduce the flow of the outer river so that the river would no longer flood, but also divert water into the dry areas for farmland irrigation. As an artificially chiseled “throat” to control the incoming water of the river, the canal is named“Baopingkou” due to its shape and unique function. Dujiangyan Canal Headwork is mainly composed of Yuzui, Feishayan and Baopingkou. Baopingkou functions as a “controlling gate”, which can automatically control the amount of water entering the river.The hill on the right side of Baopingkou, the stretching branch of Yulei Mountain, is called “Lidui” Hill because it is separated from Yulei Mountain. Looking up at Yulei Mountain from “Lidui”Hill, we can find Douxi Pavilion standing there. Erwang Temple,built by Minjiang River and against the mountain, is reachable via Yulei Gate, with a gorgeous sight. Its entrance is engraved with the secret of water control. On the wall of the temple gate is drawn the Map of Dujiangyan Irrigation Area, which depicts the interlocked fan-shaped irrigation network formed in Dujiangyan Irrigation Area from the canal headwork more than 2,000 years ago to the eight irrigation areas, showing the wisdom of water conservancy to tunnel through mountains to divert water, and conform to nature, as well as the magnificence of ingenious works and famous scenic spots.

Dujiangyan Irrigation Project has turned natural disasters into ecological benefits. In addition to having shaped the landscape of the Chengdu Plain with vast expanse of fertile land and continuous fields, it has also vividly illustrated the vital function of the traditional wisdom in coordinating the human society development as well as the ecological protection and restoration,which is to “guide and act according to the situation”, being a model for shaping a harmonious relationship between man and nature through moderate and lasting human intervention. “Lidui”Hill, created by digging through the mountain, also embodies the strategy of creating “artificial beauty into the natural, so it can be marvelous”, and becomes one of the ten scenic spots in Guanyang, known as “Lidui Hill Guarding the Gorge”.

What extent has ecological restoration of territorial space reached? How can the broken ecosystem be restored to reshape its function of being responsive to nature, conducive to sustainable habitat, and maintaining resilience and security?The ecosystem is always adapting to the changing environments and remains in a dynamic and stable state. For example, fire is actually part of the cyclical regulation of the ecosystem, and global climate change is causing changes in biomes. We need to stick to an open-minded attitude and understand ecological restoration in a dynamic way of thinking. Any restoration project should be adapted as much as possible to the environmental conditions that are currently changing, but not necessarily restored to its “original” state, even if the “wilds” John Muir saw when he reached Yosemite Valley has actually been managed for many centuries by the region’s indigenous people. They took food, performed ceremonies, and responded to natural disasters such as fires in adaptive native ways to ensure the safety of human habitation.

Landscape architects are provided with a body of knowledge and expertise in coordinating the relationship between the artificial and the natural and represent an ecological restoration colony making nature and humanity more integrated.Their research areas range from closed-to-natural landscapes with historical and ecological authenticity to the artificially intervened landscapes that require extensive management and maintenance.Such landscape architects provide a more comprehensive vision for the creation of sustainable, productive and humanbeneficial ecological environments, and can act as coordinator in multi-scale and multidisciplinary ecological restoration projects. The landscape architect’s primary task is to “read and translate”, i.e., to process and interpret the landscape and ecosystems presented in the territorial space, while continuously deepening the understanding of local knowledge and traditional ecological wisdom. In the face of global ecological problems such as degradation of natural ecosystems, loss of biodiversity,and land desertification, the path of future ecological protection and restoration should be thought deeply, designed and pursued from the perspective of a community of life between human beings and nature, which is required in ecological restoration of territorial space. The traditional ecological wisdom of “man in harmony with nature” should be innovatively developed and sublimated, and Nature-based Solutions should be used to delicately intervene in the ecological restoration of countryside, outskirt,and even larger areas of territorial space, in order to reconstruct a balanced relationship of mutual adaptation and harmonious coexistence between man and nature, and to achieve the effect of“nature could present itself well without bothering artificial work”.

Editor-in-Chief: Professor ZHENG Xi

November 25, 2021