涿州古今二十四人物

门球狂人

涿州古今二十四人物

序

督亢古壤，燕南名区。涿郡自古形胜，地接京华，文脉绵延三千年。山河毓秀，代有才人；风云更迭，贤俊辈出。或立德立言、光耀儒林，或建功立业、名垂史册，或秉忠赴义、彪炳千秋，亦有沉浮世事、功过纷纭、毁誉并存者，皆为一方土地真实、鲜活、不可磨灭的历史印记。

一方水土之厚重，不在山川之雄，而在人物之盛。古往今来，籍属涿州、生长督亢、功业关联此地者，上至帝王将相、鸿儒名士，下至忠烈义士、文苑翘楚，纵横历朝，辉映古今。他们或开宗立脉、奠基文脉，或守土安民、护佑乡梓，或以文章传世、滋养风雅，或以气节昭世、砥砺人心，共同构筑了涿州清晰绵长、生生不息的人文谱系。

今辑《涿州古今二十四人物》札记一编，规整时序、三分谱系，甄选历代乡邦代表人物凡二十四位：古代八人、近代八人、当代八人。古今均衡，梯队严整，以时序为纲，以人物为纬，汇涿地千年人文精英，成一方乡土人物大观。

第一卷·古代八人（汉魏至明清，肇始涿郡千年文脉）

收录：卢植、刘备、张飞、郦道元、邵雍、赵匡胤、惠能、冯铨

古卷八士，横贯汉魏、唐宋至明清千年岁月。此间有大儒传道，立北方儒学根脉；有帝王龙兴，开启一代盛世基业；有忠将义勇，定格千古忠义风骨；有宗师悟道，泽润世间人心；有史臣著书，留存山河地理华章。亦有身处王朝更迭、世事翻覆，命运跌宕、功过参差、后世评议多元的历史人物。

本卷秉笔直书，不苛求古人完美，不以今意苛责前朝，据实存史、客观辨析，全景呈现涿州古代政治、文教、军事、思想领域的人文高度与历史厚度。

第二卷·近代八人（晚清至民国，乱世丹心，救亡兴邦）

收录：吴祯、胡佩衡、张廷瑞、张廷宗、冯至、肖炳林、陈琳、王洛宾

近卷八杰，身处家国飘摇、山河巨变的百年乱世。时代洪流之下，涿州儿女挺身而出：有革命先驱播撒红色星火，求索救国之路；有抗日志士奔赴疆场，以血肉守护故土；有艺苑大家深耕笔墨，乱世之中守护文脉薪火；有文坛巨匠立言传世，以文字映照时代人心。

风雨百年，初心不改。一代人以热血、以风骨、以才情，担当家国大义，书写了涿州近代不屈不挠、薪火不灭的时代篇章。

第三卷·当代八人（建国至今，扎根乡土，赓续时代风华）

收录：李振富、霍宗义、王凤、周松勃、李保田、苏胜奎、刘殿刚、柳金柱

今卷八彦，生逢盛世，扎根督亢故土。他们或深耕基层、造福乡梓；或医者仁心、济世救人；或德艺双馨、名扬艺坛；或躬身公益、厚德润民；或守望乡土、传承文脉。

无名亦有功，平凡亦峥嵘。诸位乡邦贤达，不恋浮华、深耕一方，在基层建设、公益善行、医疗卫生、文艺传承、乡土治理各个领域默默奉献，以凡人之躯行不凡之事，接续千年文脉，点亮当代涿州人文风华。

全书秉持「存史、述实、求真、审慎」的核心宗旨。依据正史典籍、地方方志、碑刻传记、乡土文献，严谨梳理每位人物的家世、生平、功业与历史影响。有功则叙其建树，有德则彰其风范；有争议则罗列诸家史论、存而不断，不刻意美化，不片面苛责，尊重历史真相，尊重时代局限。

所谓二十四人物，不分尊卑显晦、不论功过浮沉，皆是督亢大地孕育的时代标杆，是涿州千年文明演进的亲历者与见证者。
读古代八人，可观涿郡千年文脉根基、帝王儒将之千古气象；
读近代八人，可感华夏百年沧桑、仁人志士之家国赤诚；
读当代八人，可览今朝薪火赓续、乡邦英才之时代担当。

一编二十四传，纵贯古今千年，收纳一方水土所有风骨、气节、文采与担当。

斯文在兹，古今有迹；山河不老，风骨长存。谨以此编，梳理乡邦文脉，接续古今记忆，致敬涿郡历代先辈，留存督亢大地生生不息的人文根魂。

创办人：刘会军
谨序


免责声明

本文为个人文史原创总序，属文史札记《涿州头条》系列开篇文稿，仅作乡土人文交流、史料研究传播使用，不代表任何官方立场。全文人物梳理参考地方志、党史资料及公开文史记载，仅供文史爱好者参阅。如有史料疏漏、文字谬误，欢迎师友指正交流，文责由作者独立承担。

作者简介
刘会军，1954年生，原籍河北安国，十年军旅生涯，退役后定居涿州。中共党员、退休干部。深耕涿州乡土文史、红色史料、古迹民俗研究多年，创办自媒体《涿州头条》，系统整理本土先贤文脉，致力于传承范阳文脉，讲好涿州千年人文故事。

门球狂人

札记·涿州｜涿州古代八位人物简述

咏涿州古代八位人物
范阳古郡育英流，八人千秋耀九州。
卢植传儒开雅韵，玄德仁德冠千秋。
张桓忠义昭今古，道元水文著远猷。
六祖禅心澄世相，宋君伟业定中州。
尧夫悟道通天地，冯氏诗书续旧丘。
千载督亢多俊杰，山河代代续风流。

1. 卢植传儒 —— 卢植（大儒师表）
2. 玄德仁德 —— 刘备（蜀汉昭烈帝）
3. 张桓忠义 —— 张飞（桓侯忠义）
4. 道元水文 —— 郦道元（水经注）
5. 六祖禅心 —— 惠能（禅宗六祖）
6. 宋君伟业 —— 赵匡胤（宋太祖）
7. 尧夫悟道 —— 邵雍（字尧夫，易学宗师）
8. 冯氏诗书 —— 冯铨（明清文墨大家）

督亢沃土，范阳古郡，自汉唐至明清，文脉薪火绵延千年。一方水土孕育无数先贤俊杰。择涿州古代八位代表性人物：卢植、刘备、张飞、郦道元、惠能、赵匡胤、邵雍、冯铨。文臣武将、高僧学者、帝王名士齐聚一堂，各领时代风骚，共同铸就涿州辉煌厚重的古代人文篇章。

卢植，东汉大儒，范阳涿人，范阳卢始祖。文武兼备，通古今经学，潜心治学，名震朝野。曾参与校勘儒家经典；军事上平定黄巾之乱，风骨凛然，不媚权贵。身为刘备、公孙瓒之师，传道授业，影响一代豪杰。晚年归隐乡里，守志不仕，是范阳卢氏光耀史册的奠基人。

刘备，字玄德，涿郡涿县大树楼桑村人，蜀汉昭烈帝。少年师从卢植，胸怀匡扶天下之志。东汉末年群雄并起，于涿州开启逐梦之路，与张飞、关羽桃园缔盟，以仁德立身，辗转四方，屡挫而不屈。最终建立蜀汉政权，三分天下，其所秉持的忠义理念，千年以来成为涿州最鲜明的文化标识。

张飞，字益德，涿郡桃庄村人。三国蜀汉名将。性情刚直勇猛，重情重义。桃园结义之后，追随刘备征战四方，当阳拒敌、驰骋疆场，威名震于天下。故里忠义店世代相传张飞故事，忠义文化根植乡土，成为范阳文脉不可或缺的精神符号。

郦道元，北魏地理学家，范阳涿县西道元村人。一生博览典籍，遍历山河。耗时编撰《水经注》，依托水道梳理天下地理、古迹、民俗与史事，文笔精妙，兼具地理科学价值与文学美感。这部巨著流传千载，是中国古代地理学不朽经典，惠泽后世学人。

惠能，禅宗六祖，祖籍范阳。先辈自涿州南迁。惠能出身平凡，顿悟成佛，倡导“直指人心、见性成佛”，革新禅宗思想，奠定南禅根基。其思想汇聚于《六祖坛经》，深远影响中国佛教发展，成为华夏思想史上里程碑式的人物。

赵匡胤，宋太祖。祖籍涿州，后周时期屡立战功，陈桥兵变建立大宋，结束五代乱世，一统中原。推行文治方略，偃武修文，深刻改变此后数百年中国社会发展格局，与涿州地域渊源深厚。

邵雍，北宋著名理学家、易学家，祖籍涿州。常年游历燕赵，潜心研习易学，探究天地万物运行规律，开创先天象数学。著有《皇极经世书》，安贫乐道，不慕仕途，思想独树一帜，是北宋理学重要代表人物，后世无数文史研究者持续研读其学说。

冯铨，明代末年至清初重臣，涿州人。博览群书，精通文史书法，诗文、笔墨造诣出众。历仕两朝，主持典籍编纂，参与整理文史文献。其人一生褒贬并存，史学界多有讨论；但其书法传世，留存不少碑刻墨迹，为涿州明清重要文史人物。

八位人物跨越千年，身份各异。名将定乱世，大儒传经学，学者著书立说，宗师开悟弘法，帝王开启时代。千百年间，他们的故事在督亢大地代代相传。斯人虽远去，风骨永存范阳，持续滋养涿州乡土文脉，激励今人追慕先贤、鉴古知今。


免责声明
本文为个人文史原创整理，属《札记·涿州》系列文稿，仅作乡土人文交流、史料研究传播使用，不代表任何官方定论。人物史料参考地方志与正史文献，仅供文史爱好者参阅。如有史料疏漏、文字谬误，欢迎师友指正交流，文责由作者独立承担。

作者简介
刘会军，1954年生，原籍河北安国，十年军旅生涯，退役后定居涿州。中共党员、退休干部。深耕涿州乡土文史、红色史料、古迹民俗研究多年，创办自媒体《涿州头条》，持续挖掘本土历史人物与乡土往事，致力于传承范阳文脉，讲好涿州故事。

门球狂人

卢植

“范阳卢”始祖：卢植

涿州城东北数里，有村落名卢家场。这里看似平凡，却长眠着一位奠定涿州千年文脉、并在东汉末年历史风云中留下浓墨重彩的一代儒宗——卢植，字子干（139年--192年）。

涿州，自古“地扼幽燕之喉，势控朔漠之背”，素有“天下第一州”之誉。在这片浩瀚的历史星空中，卢植无疑是最为璀璨的星辰之一。他不仅是东汉末年的国之干城，更是“范阳卢氏”的始祖，是涿州人“刚毅有大节”精神图腾的缔造者。

卢植之非凡，首在于他打破了传统文人“柔弱”的刻板印象，实现了“上马击狂胡，下马草军书”的文武双全。早年求学大儒马融门下，马融家富且豪，讲学常列女乐助兴，丝竹管弦不绝。然而卢植侍讲多年，未尝转眄，其心志专一、定力深厚，令马融叹服。这种在声色犬马中不为所动的定力，正是他日后在乱世中坚守节操的基石。学成之后，他不仅精通今古文经学，更对时局有着超越常人的深刻洞察。

光和七年，黄巾起义爆发，天下震动。百官惊慌失措，唯卢植临危受命，以北中郎将率军镇压。他治军严整，连战连捷，将黄巾军主力逼入广宗，眼看大功告成，却因拒绝向宦官左丰行贿而被诬陷入狱。若非皇甫嵩等人力保，一代名将险些死于谗言。即便如此，当董卓进京欲行废立，满朝文武慑于淫威唯唯诺诺时，唯有卢植挺身而出，抗言直谏。董卓虽凶暴，却因忌惮卢植名望而不敢加害。这种强权面前不低头、危难时刻不退缩的气度，正是涿州人豪爽刚烈性格的最佳注脚。

除了个人的刚正不阿，卢植对中国历史进程最直接的影响，在于他的教育成就。在涿州古城内，至今流传“卢植授徒”佳话。他的门生中，走出了彻底改变汉末格局的刘备与公孙瓒。刘备少时家贫，曾“与同宗刘德然、辽西公孙瓒俱事故九江太守同郡卢植”。正是在卢植教导下，刘备习得儒家仁义之道，开阔政治视野，终成蜀汉帝业。公孙瓒亦在其门下受业，后成北方诸侯。可以说，卢植是三国乱世的“总导演”之一，他的思想通过这些弟子，深刻影响了那个英雄辈出的时代。涿州人常以此为荣：刘备是帝，公孙瓒是帅，而卢植是师。这种“名师出高徒”的传承，使涿州在汉末三国时期成为人才高地。

卢植最为深远的影响，在于确立了“范阳卢氏”这一中华望族的根基。自卢植始，范阳卢氏成为“北州冠族”，在魏晋南北朝乃至隋唐时期声望显赫，与清河崔氏、博陵崔氏、陇西李氏等并称“五姓七望”。唐太宗李世民曾感叹门阀之盛，但即便在皇权极力打压门阀的唐代，范阳卢氏依然人才济济，仅唐朝便出了八位宰相。这种家族荣耀的源头，正是卢植当年“名著海内，学为儒宗，士之楷模，国之桢干”的德行积累。

卢植的一生，是对“忠义”二字的最好诠释。他忠于汉室，不畏权贵；他义于生民，心怀苍生。其墓志铭云：“风霜以别草木之性，危乱而见贞良之节。”这正是对他一生最准确的评价。

今日之涿州，高楼林立，气象万千，卢植的风骨依然流淌在每一位涿州人的血液里。他提醒着后人：无论身处何种时代，都要保持独立的人格，坚守道德的底线，追求学问的真谛。

范阳卢植，如同一座巍峨的丰碑，矗立在涿州的历史长河中。他以儒宗之尊，光耀千古；以文武之略，安邦定国。他是涿州的骄傲，更是中华民族精神史上一座不可磨灭的坐标。

（刘会军 2026.1.11 涿州）
（字数：997字）

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"Notes on Zhuozhou" 02

The Ancestor of "Fanyang Lu Clan": Lu Zhi

Several miles northeast of Zhuozhou City lies a village named Lujiachang. Though seemingly ordinary, it is the resting place of a Confucian master who laid the foundation for Zhuozhou's thousand-year cultural heritage and left a profound mark in the historical upheavals of the late Eastern Han Dynasty — Lu Zhi, styled Zigan (139–192).

Zhuozhou, historically known as "a throat扼 controlling You and Yan, a back shielding the northern deserts," has long been hailed as "the No.1 Prefecture under Heaven." In the vast firmament of its history, Lu Zhi is undoubtedly one of the most brilliant stars. He was not only a pillar of the state in the late Eastern Han Dynasty but also the ancestor of the "Fanyang Lu Clan" and the founder of the spiritual totem of Zhuozhou people — "resolute and noble in character."

Lu Zhi's extraordinariness first lies in breaking the stereotype of traditional scholars as "weak," embodying the versatility of "mounting a horse to strike at fierce barbarians, dismounting to draft military documents." In his early years, he studied under the great Confucian scholar Ma Rong. Ma Rong was wealthy and lavish, often having female musicians perform during lectures, with music lingering constantly. Yet, during the years Lu Zhi attended these lectures, he never once glanced sideways. His single-minded focus and profound resolve won Ma Rong's admiration. This unwavering composure amid sensual pleasures laid the groundwork for his adherence to moral integrity in turbulent times. After completing his studies, he not only mastered both modern and ancient text Confucian classics but also had a deeper insight into current affairs than ordinary people.

In the seventh year of Guanghe (184 AD), the Yellow Turban Rebellion erupted, shaking the entire nation. While officials panicked, only Lu Zhi accepted the mission in crisis, leading troops as Northern Zhonglangjiang to suppress the rebellion. He governed the army strictly, winning successive battles, and drove the main force of the Yellow Turbans into Guangzong. With victory within reach, he was falsely accused and imprisoned for refusing to bribe the eunuch Zuo Feng. Had it not been for the protection of Huangfu Song and others, this renowned general would have nearly died from slander. Even so, when Dong Zhuo entered the capital and intended to depose the emperor, all civil and military officials, intimidated by his tyranny, meekly submitted — only Lu Zhi stepped forward to remonstrate directly. Though Dong Zhuo was cruel, he dared not harm Lu Zhi for fear of his reputation. This demeanor of not bowing to power and not shrinking in危难 perfectly exemplifies the bold and steadfast character of Zhuozhou people.

Beyond his personal integrity, Lu Zhi's most direct impact on China's historical process lies in his educational achievements. In the ancient city of Zhuozhou, the story of "Lu Zhi teaching disciples" still circulates. Among his students were Liu Bei and Gongsun Zan, who thoroughly changed the landscape of the late Han Dynasty. Liu Bei, poor in his youth, once "studied together with his clansman Liu Deran and Liaoxi's Gongsun Zan under Lu Zhi, the former Prefect of Jiujiang and a townsman." It was under Lu Zhi's teachings that Liu Bei learned Confucian principles of benevolence and righteousness, broadened his political vision, and eventually founded the Shu-Han imperial cause. Gongsun Zan also studied under him and later became a northern warlord. It can be said that Lu Zhi was one of the "masterminds" of the chaotic Three Kingdoms period; his ideas, through these disciples, profoundly influenced that era of heroic figures. Zhuozhou people often take pride in this: Liu Bei was an emperor, Gongsun Zan a marshal, and Lu Zhi their teacher. This heritage of "a great teacher nurturing outstanding pupils" made Zhuozhou a talent hub during the late Han and Three Kingdoms periods.

Lu Zhi's most far-reaching influence lies in establishing the foundation of the "Fanyang Lu Clan" — a prominent clan in China. Starting from Lu Zhi, the Fanyang Lu Clan became the "foremost clan of the northern prefectures," enjoying great prestige from the Wei, Jin, Southern and Northern Dynasties to the Sui and Tang Dynasties. It was ranked among the "Five Surnames and Seven Clans" alongside the Qinghe Cui, Boling Cui, Longxi Li, etc. Emperor Taizong of Tang, Li Shimin, once lamented the power of these aristocratic clans. Even in the Tang Dynasty, when imperial power vigorously suppressed门阀, the Fanyang Lu Clan still produced numerous talents, including eight prime ministers alone. The source of this family's glory lies in the accumulation of virtues by Lu Zhi, who was "renowned across the land, a paragon of Confucian learning, a model for scholars, and a pillar of the state."

Lu Zhi's life was the best interpretation of "loyalty" and "righteousness." He was loyal to the Han Dynasty, fearless of权贵; he was righteous to the people, with compassion for all living beings. His epitaph reads: "Wind and frost distinguish the nature of plants and trees; crises and chaos reveal the integrity of the virtuous." This is the most accurate evaluation of his life.

Today's Zhuozhou, with its towering buildings and ever-changing scenes, still carries Lu Zhi's spirit in the blood of every Zhuozhou person. He reminds future generations: no matter the era, one must maintain an independent personality, uphold moral bottom lines, and pursue the true essence of knowledge.

Lu Zhi of Fanyang, like a majestic monument, stands tall in the historical river of Zhuozhou. With his dignity as a Confucian master, he shines through the ages; with his military and literary strategies, he stabilized the state and secured the nation. He is the pride of Zhuozhou and an indelible landmark in the spiritual history of the Chinese nation.

(Liu Huijun, Zhuozhou, January 11th, 2026)
(Word count: 997)

门球狂人

刘备

汉昭烈帝：刘备

刘备（公元161年-公元223年），字玄德，三国时期蜀汉开国皇帝，其故里为今河北涿州城南的楼桑庙村。他幼年丧父，与母亲织席贩履为生，贫寒的生活却未能磨灭其凌云之志。

故居东南角的五丈桑树，枝繁叶茂如车盖，路人皆称此树非凡。刘备幼时戏言“吾必当乘此羽葆盖车”，这句惊世之语，尽显其与生俱来的领袖气质与远大抱负。涿州地处燕赵之地，慷慨悲歌、尚武重义的地域文化，深深融入他的血脉，成为其一生闯荡天下的精神根基，少年时光也塑造了他坚韧不拔的性格底色。

涿州的桃园三结义故里，是刘关张情谊的见证之地。东汉末年黄巾起义爆发，刘备在涿县举兵，与关羽、张飞结下了超越血缘的情谊。《三国志》虽未记载桃园结义的仪式，却明确提及三人“寝则同床，恩若兄弟”。这支由乡勇、商贩、屠户组成的队伍，以“上报国家，下安黎庶”为信念，在涿州这片土地上迈出了创业的第一步，也让“忠义”文化在这里埋下了最初的种子。

纵观刘备的一生，其创业之路远比曹操、孙权更为艰难。他半生颠沛流离，屡战屡败，先后依附于公孙瓒、陶谦、曹操等多位诸侯，却始终未曾放弃兴复汉室的理想。这种百折不挠的韧性，正是涿州人骨子里的倔强与坚韧。作为自称中山靖王之后的草根，刘备凭借“人和”立足，他待人谦和、礼贤下士，三顾茅庐请诸葛亮出山的典故，成为求贤若渴的千古典范。当阳撤退时，他不忍舍弃十万百姓，甘愿放慢脚步与民众同行，这份以人为本的仁心，让他在乱世中赢得了民心。

公元221年，刘备于成都称帝，建立蜀汉政权。尽管最终未能实现兴复汉室、还于旧都的夙愿，但蜀汉的正统性与忠义精神，成为三国历史中熠熠生辉的篇章。刘备为涿州留下了深刻的印记，让这座城市与三国、英雄、忠义紧密相连。楼桑春社的庙会、街头的评书大鼓，处处都传颂着他的故事。

从涿县布衣到三分天下的帝王，刘备的一生诠释了“英雄不问出处”的真谛。他以大志、信义与坚韧，书写了一段传奇，成为涿州的骄傲，更是中华民族精神的缩影。他的生命始于楼桑的桑树，终于白帝城的托孤，但他留下的“忠义”精神，如涿州古城墙一般坚不可摧，历久弥新。楼桑春深，帝业已逝，而英雄之气，万古长存。

（刘会军 2026.1.18 涿州）

（字数：998字）

"Notes on Zhuozhou" 03

Emperor Zhaolie of Han: Liu Bei

Liu Bei (161 AD - 223 AD), styled Xuande, was the founding emperor of the Shu Han during the Three Kingdoms period. His hometown was Lou sangmiao Village, south of present-day Zhuozhou in Hebei Province. He lost his *ther in his childhood and made a living by weaving mats and selling sandals with his mother. However, the impoverished life *iled to dampen his lofty aspirations.

At the southeast corner of his former residence stood a five-z丈 tall mulberry tree, with luxuriant branches and leaves like the canopy of a carriage. Passers-by all said this tree was extraordinary. When Liu Bei was a child, he playfully said, "I will surely ride in a carriage with such a feathered canopy." This remarkable remark fully revealed his inherent leadership qualities and great ambitions. Zhuozhou, located in the land of Yan and Zhao, where people are known for their generosity, readiness to sing dirges for heroes, and emphasis on martial spirit and righteousness, has deeply integrated into his blood, becoming the spiritual foundation for his lifelong journey闯荡 the world. His childhood also shaped the tenacious底色 of his character.

The hometown of the Oath in the Peach Garden in Zhuozhou is a witness to the friendship between Liu Bei, Guan Yu, and Zhang Fei. When the Yellow Turban Rebellion broke out in the late Eastern Han Dynasty, Liu Bei raised troops in Zhuoxian County and formed a bond with Guan Yu and Zhang Fei that transcended blood ties. Although "Records of the Three Kingdoms" does not record the ceremony of the Peach Garden Oath, it clearly mentions that the three "slept in the same bed and were as close as brothers." This team, composed of village braves, merchants, and butchers, with the belief of "serving the country above and pacifying the common people below," took the first step of their undertaking on the land of Zhuozhou, and also planted the initial seeds of "loyalty and righteousness" culture here.

Looking at Liu Bei's life, his path to founding a state was *r more difficult than that of Cao Cao and Sun Quan. He wandered about for half his life, suffering repeated defeats. He successively took refuge with many warlords such as Gongsun Zan, Tao Qian, and Cao Cao, but never gave up his ideal of restoring the Han Dynasty. This indomitable resilience is precisely the stubbornness and tenacity in the bones of Zhuozhou people. As a commoner claiming to be a descendant of Prince Jing of Zhongshan, Liu Bei established himself by virtue of "harmony with people." He treated others modestly and respected talented scholars. The allusion of visiting Zhuge Liang three times in his thatched cottage to invite him to serve became a timeless model of eagerness for talent. When retreating from Dangyang, he could not bear to abandon 100,000 common people and was willing to slow down to walk with them. This kindness of putting people first made him win the hearts of the people in the chaotic times.

In 221 AD, Liu Bei proclaimed himself emperor in Chengdu and established the Shu Han regime. Although he ultimately *iled to fulfill his long-cherished wish of restoring the Han Dynasty and returning to the old capital, the legitimacy and spirit of loyalty and righteousness of Shu Han became a brilliant chapter in the history of the Three Kingdoms. Liu Bei left a deep mark on Zhuozhou, closely linking this city with the Three Kingdoms, heroes, and loyalty and righteousness. The temple *ir of Lou Sang Spring Festival and the storytelling and drum performances on the streets all sing praises of his stories.

From a commoner in Zhuoxian County to an emperor who divided the country into three parts, Liu Bei's life interpreted the true meaning of "a hero's origin is not to be questioned." With great aspirations, *ithfulness, and tenacity, he wrote a legend, becoming the pride of Zhuozhou and even an epitome of the Chinese national spirit. His life began with the mulberry tree in Lou Sang and ended with the entrusting of his son in Baidi City, but the spirit of "loyalty and righteousness" he left behind, like the ancient city wall of Zhuozhou, is indestructible and ever-lasting. The spring in Lou Sang is in full bloom, the imperial cause has passed, but the heroic spirit will last forever.

(Liu Huijun, Zhuozhou, January 18th, 2026)

(Word count: 998)

门球狂人

张飞

涿郡张飞

涿郡沃野属燕赵故地，育壮士、诞猛臣，汉桓侯张飞翼德乃此间千古英杰。其故里在涿州西南忠义店，旧名桃庄，因刘关张桃园结义易名，以彰忠义，至今古井犹存，遗迹昭然，诉说着这位燕人猛将的传奇。

飞少时家道殷实，有田庄桃园，以屠沽为业，性刚烈勇猛，常与乡里孩童角力，桀骜难驯。其父屡请塾师皆被气走，幸得舅氏引荐，拜归隐武将王养年为师。王公文武兼备，见飞骨相不凡，授其《春秋》《孙子兵法》与枪矛绝技，更教书法绘美人、穿针引线磨心性。数载苦修后，飞通韬略、擅翰墨，绘美人名动乡里，摩崖书法遒劲雄浑，纪昀曾叹“慷慨横戈百战余，桓侯笔札定然疏。哪知拓本摩崖字，车骑将军手自书”，足证其文武兼修，非徒有勇力。

中平元年黄巾乱起，天下鼎沸。刘备在涿郡招兵买马，飞与关羽一见倾心，三人于庄中桃园结义，誓共扶汉室、生死与共。自此，飞执丈八蛇矛随玄德辗转南北，讨黄巾时勇冠三军，守下邳虽醉酒失城，却知过思改，愈发沉稳。

建安十三年，曹操挥师南下，刘备携民渡江兵败长坂坡。危急之际，飞仅率二十骑断后，立马当阳桥断桥拒敌，厉声大喝：“我乃燕人张翼德也！谁敢与我决一死战？”声震寰宇，曹军众将心惊胆寒，无人敢前，刘备得以脱险。此役，飞既以勇立威，更设疑兵扬尘惑敌，尽显粗中有细之智，成千古佳话。

西川之战，飞率军溯江而上兵临江州，守将严颜死守不降，被俘后怒斥张飞，风骨凛然。飞见其忠勇，反亲解其缚、待以宾礼，终令严颜归降，尽显识才爱才胸襟，为取西川扫清障碍。宕渠一战，飞与张郃相持五十余日，巧诱敌军入狭窄山道分兵突袭，大破张郃，令曹军不敢南向，保巴西之地无虞，用兵之谋不输良将。

飞一生敬君子而不恤小人，刘备屡劝未改。章武元年，关羽败走麦城为东吴所害，刘备兴兵伐吴，飞奉命自阆中出兵。临行前夜，因鞭挞部将遭暗算，身首异处，一代猛将殒于宵小之手，悲哉！其首葬云阳，身葬阆中，魂归涿郡，千秋祭祀香火不绝。

千载之下，涿州张飞古井仍映日月，桃园春风依旧拂面。世人多知张飞之勇，鲜识其文、忘其智。他是燕赵铁血男儿，蜀汉开国功臣，忠义贯日月，智勇炳千秋。涿郡因飞增辉，三国因飞添彩，桓侯英魂永留涿水之滨，激励后世守忠义、怀智勇，不负燕赵豪杰之名。飞曾受封西乡侯，爵位传于次子。

（刘会军 2026.1.25 涿州）

（字数：986字）

英文翻译："Notes on Zhuozhou"

Zhang Fei of Zhuojun

The fertile land of Zhuojun, part of the ancient Yan and Zhao regions, nurtures valiant warriors and gives birth to fierce ministers. Zhang Fei, styled Yide, posthumously known as Marquis Huan of Han, is an eternal hero of this place. His hometown is Zhongyi (Loyalty and Righteousness) Store in the southwest of Zhuozhou, formerly named Taozhuang (Peach Village). It was renamed after Liu Bei, Guan Yu, and Zhang Fei took an oath in the peach garden to highlight their loyalty and righteousness. To this day, the ancient well there still exists, with clear traces telling the legend of this fierce warrior from Yan.

In his youth, Zhang Fei's family was well-off, owning farmland and a peach garden, and he made a living by butchering and selling wine. He was fiery-tempered and brave, often wrestling with village children, unruly and hard to tame. His father repeatedly invited private tutors, but all were driven away in anger. Fortunately, his uncle recommended him to Wang Yangnian, a retired military officer. Master Wang was versed in both literary and martial arts. Seeing that Zhang Fei had an extraordinary physique, he taught him The Spring and Autumn Annals, The Art of War by Sun Tzu, and exquisite spear skills, and even taught him calligraphy, painting of beauties, and threading needles to temper his temperament. After years of hard training, Zhang Fei became proficient in strategies, skilled in calligraphy, and his paintings of beauties were famous in the village. His cliff inscriptions were forceful and vigorous. Ji Yun once sighed, "After a hundred battles with generous spirit and wielding a spear, Marquis Huan's writings must be careless. Who would have known that the characters on the rubbing from the cliff were written by the General of Chariots and Cavalry himself?" This fully confirms that he was versed in both literary and martial arts, not just having brute strength.

In the first year of Zhongping (184 AD), the Yellow Turban Rebellion broke out, throwing the whole country into chaos. Liu Bei recruited soldiers in Zhuojun. Zhang Fei and Guan Yu felt an immediate affinity for Liu Bei, and the three took an oath in the peach garden of the village, vowing to jointly support the Han Dynasty and share life and death. From then on, Zhang Fei, holding his serpent-spear, followed Xuande (Liu Bei) as he traveled north and south. He was the bravest among the troops when suppressing the Yellow Turbans. Though he lost the city of Xiapi due to drunkenness, he acknowledged his mistake and became more steady.

In the thirteenth year of Jian'an (208 AD), Cao Cao led his army south. Liu Bei, leading the people across the Yangtze River, was defeated at Changban Slope. In the critical moment, Zhang Fei led only twenty cavalry to hold the rear. He stood by the broken Dangyang Bridge to resist the enemy, shouting loudly, "I am Zhang Yide from Yan! Who dares to fight me to the death?" His voice shook the world, and the generals of Cao's army were terrified, no one daring to advance, allowing Liu Bei to escape. In this battle, Zhang Fei not only established his authority with bravery but also set up a decoy force to stir up dust and confuse the enemy, fully showing his wisdom that lay beneath his roughness, becoming an eternal story.

In the battle for Xichuan, Zhang Fei led his army upstream along the river and reached Jiangzhou. The defending general Yan Yan held out and refused to surrender. After being captured, Yan Yan angrily rebuked Zhang Fei with unyielding integrity. Seeing his loyalty and courage, Zhang Fei instead personally untied him, treated him with courtesy as a guest, and finally persuaded Yan Yan to surrender, showing his broad mind in recognizing and cherishing talent, clearing obstacles for the capture of Xichuan. In the Battle of Dangqu, Zhang Fei confronted Zhang He for more than fifty days. He cleverly lured the enemy into a narrow mountain road and sent troops to launch a surprise attack, thoroughly defeating Zhang He, making Cao's army dare not move south and ensuring the safety of Brazil. His military strategy was no less than that of excellent generals.

Zhang Fei respected gentlemen but was harsh on his subordinates. Liu Bei advised him repeatedly, but he did not change. In the first year of Zhangwu (221 AD), Guan Yu was defeated, fled to Maicheng, and was killed by the Eastern Wu. Liu Bei raised an army to attack Wu, and Zhang Fei was ordered to send troops from Langzhong. On the night before departure, he was assassinated by his subordinates whom he had whipped, his body and head separated. What a tragedy that such a great warrior died at the hands of villains! His head was buried in Yunyang, his body in Langzhong, and his soul returned to Zhuojun, with sacrifices continuing through the ages.

After a thousand years, the ancient well of Zhang Fei in Zhuozhou still reflects the sun and moon, and the spring breeze in the peach garden still brushes the face. The world mostly knows Zhang Fei's bravery, but few know his literary talent and forget his wisdom. He was a valiant man of Yan and Zhao, a founding hero of Shu Han, with loyalty and righteousness shining through the sun and moon, and wisdom and courage illuminating the ages. Zhuojun is glorified by Zhang Fei, and the Three Kingdoms are enriched by him. The heroic spirit of Marquis Huan remains forever on the banks of the Zhuo River, inspiring future generations to uphold loyalty and righteousness, cherish wisdom and courage, and live up to the name of heroes from Yan and Zhao. Zhang Fei was once granted the title of Marquis of Xixiang, and the title was passed down to his second son.

(Liu Huijun, Zhuozhou, January 25th, 2026)
(Word count: 986)

门球狂人

郦道元

范阳郦道元

北魏太和年间，范阳涿县（今河北涿州）道元村的书香门第，诞下旷世奇才郦道元。作为汉家名仕郦食其、郦商后裔，他出身世代官宦之家，父亲郦范官至平东将军、青州刺史，封永宁侯。显赫家世及成长环境，更将家族文脉风骨与治世理念，深深浸润其童年。拒马河畔的晨光暮色中，少年郦道元常蹲踞河岸，以树枝为笔、泥沙为纸摹画河道，追着河工请教水流变迁与泥沙淤积之秘，一部古朴《水经》被批注得密密麻麻，字里行间满是对山河地理的天然痴迷，为日后学术巨著埋下伏笔。

弱冠之年，郦道元承袭永宁伯爵位入仕，历任尚书郎、治书侍御史、冀州长史、鲁阳太守等职。他为政刚正严猛，秉持“治乱世当用重典”理念，冀州长史任上，三年勤政务实、整肃吏治，令境内奸盗远遁、百姓安居，成就政通人和之局；转任鲁阳太守时，深知教化乃长久治安之基，上表请建学校、亲督学风，使边地蛮荒之所渐兴文风，士民感念其德。即便遭贬罢官、历经仕途沉浮，刚直不阿的本性始终未改。复任河南尹期间，面对汝南王元悦宠臣丘念贪赃枉法，他不惧亲王权势，果断将其逮捕，即便元悦求情、朝廷下旨宽宥，仍冒死抗旨行刑并弹劾亲王，虽深陷权贵构陷漩涡，却以行动彰显“执法不避豪强”的铮铮风骨。

仕途坎坷未消磨郦道元的治学之志，少年时的水文地理之爱，在岁月中愈发坚定。他借宦游之机，遍历长城以南、秦岭以东的中原大地，足迹踏遍千川万壑。每至一处，必“访碑稽古，问俗询安”，登山探源、临水问流，将实地考察所得与《山海经》《汉书·地理志》等四百余种典籍相互印证，辨伪存真、拾缺补漏。历经十余年呕心沥血，终成四十卷《水经注》。这部著作名义为注，实则是开创性综合地理巨著——它将原书一百三十七条河流扩充至一千二百五十二条，文字增至三十万字，详载河道源流、郡县沿革、物产风情、历史传说与山川地貌，兼具地理科学性与文学审美价值，被清代学者王先谦赞为“宇宙未有之奇书”。

孝昌三年，权奸当道的北魏朝堂暗流涌动，郦道元因刚正不阿遭权贵嫉恨，被构陷排挤后，受命出任关右大使监视谋反的雍州刺史萧宝夤。深知此行凶险，他仍以国事为重毅然赴任，行至阴盘驿（今陕西临潼附近）时遭叛军围困。驿馆被围、水源断绝，绝境中的郦道元坚守气节，怒叱叛军叛逆行径，最终力竭遇害，与弟弟郦道峻、次子郦孝友一同殉难，时年五十七。这位被英国科学史家李约瑟誉为“中世纪世界上最伟大的地理学家”的学者，用生命践行了“探颐索隐，钩深致远”的治学初心与家国情怀。

如今，涿州郦道元纪念馆内，《水经注》各版本与相关史料静静陈列，诉说着先贤传奇。他以水道为纲，开创“以水证地、以地记事”的地理著作新体例；以笔墨为舟，让江河承载厚重历史记忆与文化脉络；以风骨为炬，照亮后世学者求真务实之路与为官者清正廉明之道。这位从涿州走出的文化骄子，用一部《水经注》跨越千年，至今熠熠生辉，既是华夏文明“地灵人杰”的生动注脚，更是涿州儿女世代敬仰的精神丰碑。


(刘会军2026.2.1涿州)
字数:1000字

英文翻译："Notes on Zhuozhou" 05

Li Daoyuan of Fanyang

During the Taihe period of the Northern Wei Dynasty, a prodigy named Li Daoyuan was born into a scholarly family in Daoyuan Village, Zhuoxian County of Fanyang (present-day Zhuozhou, Hebei). As a descendant of the renowned Han officials Li Shiqi and Li Shang, he came from a family of successive officials. His father, Li Fan, held the position of General of Pacifying the East and Provincial Governor of Qingzhou, and was conferred the title of Marquis of Yongning. The prominent family background and growing environment deeply infused the family's cultural heritage, moral integrity, and governing philosophy into his childhood. In the morning light and twilight by the Juma River, the young Li Daoyuan often squatted by the riverbank, using tree branches as a pen and sand as paper to sketch river courses. He pestered river workers to ask about the secrets of water flow changes and sediment accumulation. An ancient copy of The Classic of Waterways was densely annotated by him, with every line filled with a natural fascination for mountains, rivers, and geography, laying the groundwork for his academic masterpiece in the future.

In his early twenties, Li Daoyuan inherited the title of Count of Yongning and entered officialdom, serving successively as a court gentleman, imperial censor in charge of documents, chief secretary of Jizhou, and prefect of Luyang. He governed with integrity and strictness, adhering to the idea that "severe penalties are needed to govern a chaotic world." During his tenure as chief secretary of Jizhou, he worked diligently and practically for three years, rectifying the administration of officials, driving away criminals and thieves, and enabling the people to live in peace, achieving a situation of smooth governance and harmonious relations between the government and the people. When transferred to prefect of Luyang, he knew well that education was the foundation of long-term peace and stability. He submitted a memorial to request the establishment of schools and personally supervised academic atmosphere, gradually promoting literary culture in the once-barbaric border area, and scholars and common people were grateful for his virtue. Even when demoted, removed from office, and experiencing ups and downs in his official career, his nature of being upright and unyielding remained unchanged. During his reappointment as Governor of Henan, facing Qiu Nian, a favorite minister of Prince Yuanyue of Runan, who was corrupt and broke the law, he did not fear the prince's power and resolutely arrested him. Even when Yuanyue pleaded for mercy and the court issued an edict of leniency, he still risked his life to defy the edict, executed Qiu Nian, and impeached the prince. Though trapped in the whirlpool of frame-ups by powerful officials, he demonstrated with his actions the unyielding integrity of "enforcing the law without avoiding the powerful and wealthy."

The frustrations in his official career did not dampen Li Daoyuan's ambition for academic research. His love for hydrology and geography since childhood grew stronger over the years. Taking advantage of his official travels, he traversed the Central Plains south of the Great Wall and east of the Qinling Mountains, leaving his footprints across thousands of rivers and valleys. Everywhere he went, he would "visit steles to investigate ancient times, inquire about customs and people's well-being," climb mountains to explore sources, approach waters to ask about flows, and cross-verify his field investigation findings with more than 400 classics such as Classic of Mountains and Seas and Book of Han·Geography. He distinguished the false from the true and supplemented the missing parts. After more than ten years of painstaking efforts, he finally completed the forty-volume Commentary on the Classic of Waterways. Nominally a commentary, this work is actually a pioneering comprehensive geographical masterpiece. It expanded the 137 rivers in the original book to 1,252, with the text increased to 300,000 characters, detailing river origins and courses, the evolution of counties and prefectures, local products and customs, historical legends, and landscapes. It combines geographical scientificity with literary aesthetic value, and was praised by the Qing Dynasty scholar Wang Xianqian as "the most extraordinary book the world has ever seen."

In the third year of Xiaochang (527 AD), undercurrents surged in the Northern Wei court where treacherous officials held power. Li Daoyuan, hated by powerful officials for his integrity, was framed and squeezed out, then ordered to serve as Ambassador to the Right of the Pass to monitor Xiao Baoyin, the Provincial Governor of Yongzhou, who had rebelled. Knowing the danger of this trip, he still put state affairs first and resolutely took up the post. When he arrived at Yinpan Posthouse (near present-day Lintong, Shaanxi), he was besieged by rebel troops. The posthouse was surrounded and water sources were cut off. In this desperate situation, Li Daoyuan坚守 his integrity, angrily rebuking the rebels for their treason, and finally died of exhaustion, sacrificing his life along with his younger brother Li Daojun and second son Li Xiaoyou at the age of fifty-seven. This scholar, whom the British science historian Joseph Needham hailed as "the greatest geographer in the medieval world," fulfilled his original aspiration for academic research of "exploring the profound and seeking the hidden, delving into the deep and reaching far" and his feelings for the country with his life.

Today, in the Li Daoyuan Memorial Hall in Zhuozhou, various editions of Commentary on the Classic of Waterways and related historical materials are quietly displayed, telling the legend of the virtuous ancestor. With waterways as the outline, he pioneered a new style of geographical works that "testify to the land through water and record events through the land"; with his writing brush as a boat, he let rivers carry profound historical memories and cultural contexts; with his integrity as a torch, he illuminated the path of seeking truth and being pragmatic for later scholars and the way of being honest and upright for officials. This cultural pride from Zhuozhou has transcended a thousand years with Commentary on the Classic of Waterways, still shining brightly today. It is not only a vivid illustration of the Chinese civilization's "inspired by the land, producing outstanding people" but also a spiritual monument revered by generations of Zhuozhou's children.

(Liu Huijun, Zhuozhou, February 1st, 2026)
(Word count: 1000)

门球狂人

惠能

慧能

六祖慧能

六祖慧能，唐代高僧，禅宗南宗开山之祖。以顿悟成佛之旨，革新禅法，流布天下，为中国佛教史上影响至深之宗师。其出身寒微，祖籍范阳，落籍岭南。幼年丧父，以卖柴奉母，生计清苦，然宿根深厚，一闻佛法，心向往之，早植求道之根。

一日，慧能闻人诵读《金刚经》，至“应无所住而生其心”，豁然开悟，遂决意远游求法。辞别老母，北上湖北黄梅东禅寺，参礼五祖弘忍*。初见五祖，即直言：“人虽有南北，佛性本无南北。”一语道破心性平等之理，深为五祖所器重。为避众疑，乃随众劳作，腰石舂米，苦行不怠，于日用中体认自性，不向外求，默养本心。

后五祖命*各作一偈，以验修行见地。上座神秀书偈：“身是菩提树，心如明镜台，时时勤拂拭，勿使惹尘埃。”此偈偏重渐修除垢，尚未彻见本性。慧能闻之，自知所悟更深，乃口占一偈，请人书壁：“菩提本无树，明镜亦非台，本来无一物，何处惹尘埃。”此偈直指自性本空、本来清净，超渐修之执，彻心源之实。五祖见偈，知其已悟真如，深夜为其说法，付以衣钵，立为禅宗六祖，并嘱其即刻南归，待时弘法。

慧能南还，隐于四会、怀集山间十余年，避祸养晦，静心待时。后至广州法性寺，值印宗法师讲经，风吹幡动，二僧相争，一曰风动，一曰幡动。慧能进曰：“不是风动，不是幡动，仁者心动。”一言震彻满座。印宗知其得道高人，遂为剃度，慧能正式出家。此后驻锡曹溪宝林寺，开坛说法三十余载，广接十方，大阐顿悟心法。

其禅法以无念为宗，无相为体，无住为本，主张不立文字、直指人心。倡言众生自性本自具足，清净圆满，不生不灭。迷则众生，悟即佛陀，修行不必外求，不执*字句。常谓“菩提只向心觅，何劳向外求玄”，以行住坐卧为道场，融佛法于日用平常，不离世间，不离自心，使禅法平易可行，普被群生。

慧能一生不尚形式，不务虚行，唯以明心见性为根本。其言教由*辑为《六祖坛经》，乃中土僧人著述中唯一尊称为“经”者，影响千载，泽被后世。圆寂后真身不坏，供奉南华寺，万世景仰。

一介樵夫，悟彻菩提；片言契机，直指心源。慧能以最平实之语，说最究竟之理，开南宗顿悟之宗，使禅宗深入民间，融入华夏文脉。其一生昭示世人：佛性本在自心，不假外求；迷悟之隔，只在一念。其禅法智慧，至今照彻人心，为千古不朽之精神宝藏。

(刘会军 2026年2月8日涿州）

字数:1000字

英文翻译："Notes on Zhuozhou" 06

The Sixth Patriarch Huineng

Huineng, the Sixth Patriarch, was a eminent monk of the Tang Dynasty and the founder of the Southern School of Zen. With the tenet of achieving enlightenment and becoming a Buddha through sudden awakening, he reformed Zen practices and spread them throughout the land, becoming a master with profound influence in the history of Chinese Buddhi*. He came from a humble background, with his ancestral home in Fanyang (present-day Zhuozhou) and his *mily later settling in Lingnan (southern China). He lost his *ther in childhood and made a living by selling firewood to support his mother, leading a hard life. However, he had a deep innate root of wisdom; upon hearing the Dharma, his heart yearned for it, planting the seeds of seeking the Way at an early age.

One day, Huineng heard someone reciting the Diamond Sutra, and when he heard the line "One should generate a mind that abides in nothing," he suddenly attained enlightenment. Thus, he resolved to travel *r to seek the Dharma. After bidding *rewell to his mother, he went north to Dongchan Temple in Huangmei, Hubei, to pay homage to the Fifth Patriarch, Master Hongren. When he first met the Fifth Patriarch, he straightforwardly said, "Although people may be from the south or north, the Buddha-nature is without such distinction." This statement revealed the principle of the equality of mind-nature, earning him the deep regard of the Fifth Patriarch. To avoid doubts from others, he joined the others in labor, carrying a stone on his waist to pound rice, practicing ascetici* without slack. In daily life, he realized his inherent nature, not seeking externally, but silently nurturing his original mind.

Later, the Fifth Patriarch ordered his disciples to compose a gatha (verse) to test their understanding of practice. The senior monk Shenxiu wrote: "The body is a bodhi tree, the mind is a bright mirror stand. Always diligently wipe it clean, not allowing it to gather dust." This gatha emphasized gradual cultivation to remove defilements, without fully seeing one's inherent nature. When Huineng heard it, he knew his own realization was deeper, so he dictated a gatha and asked someone to write it on the wall: "Bodhi is originally no tree, the bright mirror is also no stand. Originally, there is not a single thing—where can dust gather?" This gatha directly pointed to the emptiness of inherent nature, its original purity, transcending the attachment to gradual cultivation and penetrating the reality of the source of mind. When the Fifth Patriarch saw it, he knew Huineng had realized the True Suchness. He taught him the Dharma in the middle of the night, passed on the robe and bowl to him, established him as the Sixth Patriarch of Zen, and instructed him to return south immediately to wait for the time to propagate the Dharma.

Huineng returned south and lived in seclusion in the mountains of Sihui and Huaiji for more than ten years, avoiding misfortune, biding his time, and calming his mind. Later, he went to Faxing Temple in Guangzhou. At that time, Master Yinzong was giving a lecture on the sutras. A wind blew, causing a banner to move, and two monks argued—one said the wind was moving, the other said the banner was moving. Huineng stepped forward and said: "It is not the wind moving, nor the banner moving; it is the仁者's mind that is moving." This statement shook the entire assembly. Yinzong knew he was an enlightened master, so he ordained him, and Huineng formally became a monk. After that, he resided at Baolin Temple in Caoxi, giving lectures for more than thirty years, widely receiving followers from all directions and expounding the sudden enlightenment mind method.

His Zen teaching took "no-thought" as the sect, "no-form" as the essence, and "no-abiding" as the foundation, advocating not establishing words and letters, directly pointing to the human mind. He proclaimed that all sentient beings inherently possess complete, pure, and unchanging Buddha-nature. When deluded, one is a sentient being; when enlightened, one is a Buddha. Practice does not require seeking externally, nor clinging to the words and sentences of sutras. He often said, "Bodhi is only to be sought from the mind—why bother seeking mysteries externally?" Taking daily activities as the道场 (practice ground), he integrated the Dharma into daily life, not departing from the world or one's own mind, making Zen practices accessible and widely beneficial to all beings.

Huineng did not value formality or empty practices throughout his life, only taking the awakening of mind and seeing of nature as fundamental. His teachings were compiled by his disciples into the Platform Sutra of the Sixth Patriarch, the only work by a Chinese monk honored as a "sutra," which has influenced for a thousand years and benefited later generations. After his parinirvana, his physical body remained incorrupt and is enshrined in Nanhua Temple, receiving reverence for all eternity.

A woodcutter who thoroughly understood Bodhi; a few words that契合 the opportunity, directly pointing to the source of mind. With the plainest language, Huineng expounded the most ultimate principles, establishing the Southern School of sudden enlightenment, enabling Zen to penetrate the people and integrate into the Chinese cultural context. His life shows the world: Buddha-nature is inherently in one's own mind, not to be sought externally; the difference between delusion and enlightenment lies in a single thought. His Zen wisdom still illuminates people's hearts today, being an immortal spiritual treasure through the ages.

(Liu Huijun, Zhuozhou, February 8th, 2026)

(Word count: 1000)

门球狂人

赵匡胤

赵匡胤

赵匡胤（927—976），宋太祖，北宋开国皇帝，祖籍涿郡范阳（今河北涿州），官方认定故里为范阳县北台村。其祖父赵敬曾任涿州刺史，家族世代为涿郡官宦，父亲赵弘殷亦是骁勇武将，他本人出生于洛阳夹马营。涿郡开基，胤启宋疆。玄元易字，典册流芳。陈桥定鼎，杯酒释枪。文昭武穆，泽被万方。祖溯范阳，根连涿乡。千秋一帝，史载煌煌。

涿州古称范阳，地处燕赵腹地，自古为兵家要地、豪杰之乡。赵匡胤家族世代扎根于此，将门家风与燕赵慷慨之气融入血脉。虽生于洛阳，范阳故土仍是其精神根脉，这片土地的底蕴塑造了他沉稳果敢、胸怀天下的性格，为其日后成就帝业埋下伏笔。

五代十国天下大乱，赵匡胤从军后凭勇武谋略崭露头角，追随周世宗屡立战功，执掌军政大权。显德七年，契丹来犯，他率军北上至陈桥驿，众将黄袍加身拥立为帝。这场不流血的政变终结了长期战乱，尽显其政治智慧与仁君格局。登基后，他以“杯酒释兵权”温和解除武将兵权，根除藩镇割据，强化中央集权，为北宋稳定发展筑牢根基。

治国上，赵匡胤崇文抑武、大兴文教，复兴战乱中断的华夏文脉。宋真宗为避先祖赵玄朗名讳，将《千字文》开篇“天地玄黄”改为“天地元黄”，成为经典版本的特色印记，也让赵氏皇室与传统文化深度联结。他还轻徭薄赋、整顿吏治、劝课农桑，使中原恢复安宁，经济文化日渐繁荣，基本统一全国，结束了唐末以来的分裂局面，仁政功业被后世称颂。

民间流传甚广的“千里送京娘”故事，更彰显其侠义本色。据《警世通言》记载，未发迹的赵匡胤在太原清油观救下被掳的赵京娘，结为兄妹后千里护送，一路击退盗匪，坐怀不乱。京娘表白与家人招赘均被他拒绝，后京娘为证清白自缢而亡。赵匡胤登基后追封其为贞义夫人并立祠纪念，河北京娘湖亦因此故事闻名。

作为涿州走出的开国帝王，赵匡胤是赵宋王朝的开创者，也是燕赵儿女安邦定国的典范，让范阳古郡在历史上留下浓墨重彩的一笔。回望历史，赵匡胤的雄才大略、涿州的人杰地灵与千年文化魅力交相辉映，这段历史既是家族荣光与王朝开端，更是中华文脉与家国精神传承的生动见证，熠熠生辉启迪后人。

（刘会军 2026年2月15日涿州）
字数：998字
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"Notes on Zhuozhou" 07

Zhao Kuangyin

Zhao Kuangyin (927–976), known as Emperor Taizu of Song, was the founding emperor of the Northern Song Dynasty. His ancestral home was Fanyang in Zhuojun (present-day Zhuozhou, Hebei), and his officially recognized hometown was Beitai Village in Fanyang County. His grandfather Zhao Jing once served as the prefect of Zhuozhou, and the family had been officials in Zhuojun for generations. His father Zhao Hongyin was also a valiant military officer, and Zhao Kuangyin himself was born in Jiamaying, Luoyang. The foundation was laid in Zhuojun, ushering in the Song territory. The "Xuan" in the name of his ancestor Xuanyuan was changed to "Yuan" to avoid taboo, leaving a legacy in classics. The state was established at Chenqiao, and military power was relieved over a cup of wine. Literary brilliance and martial glory have benefited all. The ancestors traced back to Fanyang, with roots connected to Zhuozhou. A sovereign through the ages, his deeds shine in history.

Zhuozhou, known as Fanyang in ancient times, is located in the heart of Yan and Zhao regions. It has been a strategic military location and a land of heroes since ancient times. Zhao Kuangyin's family took root here for generations, and the military family tradition and the generous spirit of Yan and Zhao were integrated into his blood. Although born in Luoyang, the native land of Fanyang remained his spiritual root. The heritage of this land shaped his calm, resolute, and world-minded character, laying the groundwork for his future imperial achievements.

During the chaotic period of the Five Dynasties and Ten Kingdoms, Zhao Kuangyin joined the army and rose to prominence with his bravery and strategy. He followed Emperor Shizong of Zhou, made repeated military exploits, and took charge of military and political power. In the seventh year of Xiande (960 AD), when the Khitan invaded, he led his army north to Chenqiao Posthouse, where his generals put a yellow robe on him and proclaimed him emperor. This bloodless coup ended the long-term chaos, fully demonstrating his political wisdom and the vision of a benevolent ruler. After ascending the throne, he gently relieved military officers of their power through the "cup of wine to release military power," eradicating the separatist regimes of military governors, strengthening centralization, and laying a solid foundation for the stable development of the Northern Song Dynasty.

In governing the country, Zhao Kuangyin valued literature and restrained military power, vigorously promoting culture and education, and reviving the Chinese cultural context interrupted by wars. To avoid the taboo of his ancestor Zhao Xuanlang's name, Emperor Zhenzong of Song changed the opening line of Thousand Character Classic from "Heaven and Earth are Xuan and Huang" to "Heaven and Earth are Yuan and Huang," which became a distinctive mark of the classic version and deeply connected the Zhao royal family with traditional culture. He also reduced corvée and taxes, rectified official administration, encouraged agriculture and sericulture, restored peace to the Central Plains, and promoted economic and cultural prosperity. He basically unified the country, ending the division since the late Tang Dynasty, and his benevolent governance was praised by later generations.

The widely circulated folk story of "Escorting Jingniang for a Thousand Li" further demonstrates his chivalrous nature. According to Stories to Warn the World, the yet-to-rise Zhao Kuangyin rescued Zhao Jingniang, who had been kidnapped, at Qingyou Temple in Taiyuan. After becoming sworn siblings, he escorted her for a thousand li, fending off bandits along the way and remaining unmoved by temptation. He refused Jingniang's confession of love and her family's offer of marriage. Later, Jingniang hanged herself to prove her innocence. After Zhao Kuangyin ascended the throne, he posthumously granted her the title of Lady Zhenyi and built a temple in her memory. Jingniang Lake in Hebei is also famous because of this story.

As a founding emperor from Zhuozhou, Zhao Kuangyin was the founder of the Zhao Song Dynasty and a model of Yan and Zhao people stabilizing the country. He left a profound mark on the history of the ancient county of Fanyang. Looking back at history, Zhao Kuangyin's great talents and strategies, Zhuozhou's outstanding people and favorable land, and its thousand-year cultural charm complement each other. This period of history is not only the glory of the family and the beginning of the dynasty but also a vivid witness to the inheritance of Chinese cultural context and the spirit of the nation, shining brightly to inspire future generations.

(Liu Huijun, Zhuozhou, February 15th, 2026)
(Word count: 998)

门球狂人

邵雍

邵雍

邵雍（1011—1077），字尧夫，谥康节，号安乐先生、伊川翁，北宋著名理学家、易学家与诗人，位列北宋五子之一，是宋代先天象数学的开创者。他祖籍范阳，后定居洛阳，自筑“安乐窝”，终身不仕，多次谢绝朝廷征召，以讲学与著述为毕生事业，与司马光、二程等名士交游甚密，深受士林敬重。作为北宋思想界的重要代表，邵雍虽无官职，却以精深的学术造诣与高洁品格，成为一代儒者的精神典范。

邵雍的学术根基深厚，源于勤学苦读与名师传承。他年少家贫却志向笃学，游历四方探求天地性命之理，后师从李之才，得河图洛书与先天象数真传。他不慕功名，隐居治学，著有《皇极经世》《伊川击壤集》《渔樵问对》等经典，构建起贯通宇宙、历史与人生的完整思想体系。其学术以《周易》为核心，融合儒道两家精髓，跳出汉唐易学繁琐注疏的窠臼，直指天人关系的根本义理，为宋代理学开辟了独特的象数路径。

先天象数学是邵雍哲学的核心。他以“太极”为宇宙本体，遵循“太极生两仪，两仪生四象，四象生八卦”的数理逻辑，以先天八卦图、六十四卦方圆图为符号工具，阐释天地万物的生成与运行规律。他明确区分先天之学与后天之学，认为先天为天地本源，后天为人间法度，唯有把握先天之理，方能通晓世间变化。这一思想将《周易》从占卜之术提升至哲学本体论高度，为传统儒学注入了理性思辨色彩，也对后世天文、历法、术数之学产生了深远影响。

在历史观上，邵雍以元会运世构建宏大的时间体系，以129600年为一元，推演宇宙与人类历史的循环规律，并以皇、帝、王、伯四种政治模式评判历史兴衰，形成独具特色的数理历史观。他试图以天道规律统摄人文历史，将社会治乱与天道运行相结合，既体现对现实政治的思考，也彰显儒家贯通古今的史学追求，极大丰富了中国传统史学的理论内涵。

在认识论与修养论上，邵雍提出“以物观物”的核心主张，强调摒弃主观私意，以客观之心体察万物，实现天理与人性的合一。这一思想与程朱理学、陆王心学相互补充，成为宋明理学重要的认知方法。他安贫乐道、乐天知命，所作《伊川击壤集》语言浅白、意蕴深远，世称“击壤体”，以平易诗句阐释深刻哲理，展现出宋儒超然豁达的精神境界与内在人格。

邵雍的思想融通儒道，以儒家伦理为旨归，吸纳道家宇宙论与自然观，成功为儒学建立起形而上学体系。他与周敦颐、张载、二程共同奠定宋代理学基础，虽路径与义理派不同，却共同推动儒学从伦理之学向宇宙哲学拓展，使理学体系更加完备。

纵观中国思想史，邵雍以象数通天人，以安乐守本心，以不仕之身成就不朽之学。他不仅是宋明理学象数派的宗师，更是中国传统哲学与文化史上的巨匠。其学术范式、精神境界与人格操守，跨越千年依然闪耀光彩，至今仍为后人理解中华思想文化提供着深刻而珍贵的启示。

（刘会军 2026年2月22日 涿州）
字数：998字



英文翻译："Notes on Zhuozhou" 08

Shao Yong

Shao Yong (1011–1077), styled Yaofu, posthumously named Kangjie, and known by the literary names Mr. Anle and Weng of Yichuan, was a renowned Neo-Confucianist, scholar of the I Ching, and poet of the Northern Song Dynasty. Ranked among the Five Northern Song Masters, he was the founder of the congenital image-number school of learning in the Song Dynasty. His ancestral home was Fanyang (present-day Zhuozhou), and he later settled in Luoyang, where he built his own "Anle Wo" (Peace and Joy Hut). He never held official office, repeatedly declining imperial appointments, and dedicated his life to lecturing and writing. He had close friendships with such eminent scholars as Sima Guang and the Cheng brothers, earning deep respect from the intellectual community. As an important representative of the Northern Song ideological circle, Shao Yong, though without official rank, became a spiritual model for Confucian scholars through his profound academic attainments and noble character.

Shao Yong's academic foundation was solid, rooted in diligent study and inheritance from renowned teachers. In his youth, he was poor but had a determined desire for learning. He traveled extensively to explore the principles of heaven, earth, nature, and destiny, later studying under Li Zhicai and receiving the true teachings of the River Chart, Luo Book, and congenital image-number theory. Not coveting fame and fortune, he lived in seclusion to pursue scholarship, authoring classics such as Huangji Jingshi (The Imperial Ultimate Principles Governing the World), Yichuan Jirang Ji (Collection of Poems from Yichuan), and Yuqiao Wendui (Dialogues Between Fisherman and Woodcutter), thus constructing a complete ideological system that connects the universe, history, and life. His scholarship centered on the I Ching, integrating the essence of Confucianism and Taoism, breaking free from the cumbersome exegesis of Han and Tang studies on the I Ching, and directly addressing the fundamental principles of the relationship between heaven and humanity, paving a unique image-number path for Song Dynasty Neo-Confucianism.

Congenital image-number theory was the core of Shao Yong's philosophy. He took "Taiji" (the Great Ultimate) as the ontological basis of the universe, following the mathematical logic of "Taiji generates two principles, two principles generate four images, four images generate eight trigrams," and using the congenital eight trigrams diagram and the square and circular diagram of sixty-four hexagrams as symbolic tools to explain the generation and operation laws of all things in heaven and earth. He clearly distinguished between congenital learning (principles of the origin of heaven and earth) and acquired learning (human institutions), believing that the congenital is the source of heaven and earth, while the acquired is the order of the human world. Only by grasping the congenital principles can one understand the changes in the world. This thought elevated the I Ching from a divination technique to the height of philosophical ontology, injecting rational speculation into traditional Confucianism and exerting a profound influence on later studies of astronomy, calendars, and numerology.

In terms of historical perspective, Shao Yong constructed a grand time system using "yuan, hui, yun, shi" (a cyclical time unit), with 129,600 years as one "yuan," deducing the cyclic laws of the universe and human history. He evaluated the rise and fall of history using four political models—huang (emperor), di (thearch), wang (king), and bo (hegemon)—forming a unique mathematical historical view. He attempted to unify human history under the laws of heaven, combining social order and chaos with the operation of heaven, which not only reflected his reflections on real politics but also demonstrated the Confucian pursuit of integrating the past and present, greatly enriching the theoretical connotation of traditional Chinese historiography.

In epistemology and cultivation theory, Shao Yong put forward the core proposition of "viewing things through things," emphasizing the abandonment of subjective bias and observing all things with an objective mind to achieve the unity of heavenly principles and human nature. This thought complemented Cheng-Zhu Neo-Confucianism and Lu-Wang Mind Learning, becoming an important cognitive method in Song-Ming Neo-Confucianism. He was content with poverty and delighted in the Dao, accepting fate with equanimity. His Yichuan Jirang Ji features plain language with profound implications, known as "Jirang style" (a form of poetry), which阐释 profound philosophy through simple verses, demonstrating the transcendent and open-minded spiritual realm and inner character of Song Dynasty Confucians.

Shao Yong's thought integrated Confucianism and Taoism, with Confucian ethics as its goal, absorbing Taoist cosmology and views of nature, successfully establishing a metaphysical system for Confucianism. Together with Zhou敦颐, Zhang Zai, and the Cheng brothers, he laid the foundation for Song Dynasty Neo-Confucianism. Although his path differed from the doctrinal school, they jointly promoted Confucianism from an ethical study to a cosmic philosophy, making the Neo-Confucian system more complete.

Throughout Chinese intellectual history, Shao Yong connected heaven and humanity through image-number theory, maintained his original intention through peace and joy, and achieved immortal scholarship without holding office. He was not only the master of the image-number school of Song-Ming Neo-Confucianism but also a giant in China's traditional philosophy and cultural history. His academic paradigm, spiritual realm, and personal integrity still shine through after a thousand years, providing profound and precious insights for future generations to understand Chinese thought and culture.

(Liu Huijun, Zhuozhou, February 22nd, 2026)
(Word count: 998)

门球狂人

冯铨

冯铨

冯铨（1595—1672），字振鹭，号鹿庵，顺天涿州（今河北涿州）人，是明清鼎革之际历经两朝、官至宰辅的争议性历史人物。他出身官宦世家，天资卓绝，以文才跻身权力中枢，是涿州地方史中无法绕过、功过并存的复杂人物，其生平与遗迹，至今仍与涿州古城紧密相连。

冯铨年少成名，19岁考中万历四十一年进士，授翰林院检讨，弱冠之年便踏入仕途。后因父亲获罪受牵连，他罢官回乡闲居。天启年间，明末政局动荡，冯铨迅速崛起，30岁以礼部侍郎兼东阁大学士入阁，后升任礼部尚书、加少保，成为明末政坛新贵。后，冯铨被论罪罢职，再度返回涿州蛰伏，等待时局变化。

明清易代，清军入关，摄政王多尔衮征召前明旧臣，冯铨*出山，以原官大学士入内院佐理机务，成为清初核心汉臣。他历任弘文院大学士、礼部尚书，晋太保兼太子太师、中和殿大学士，在清初制度建设、礼乐议定、恢复票拟旧制等政务中发挥重要作用。冯铨深谙官场之道，历经多尔衮、顺治、康熙三朝，始终身居高位。康熙十一年，冯铨卒于涿州，享年78岁，初谥“文敏”，后因历史争议被削谥，一生荣辱尘埃落定。

冯铨政治操守饱受争议，却在文化领域留下珍贵遗产。他精通书法，酷爱收藏，汇刻历代名家墨宝成《快雪堂法帖》，其中收录的王羲之《快雪时晴帖》摹本，后入藏清宫，成为乾隆三希堂至宝。他著有《瀛洲赋》《独鹿山房诗集》，其书法与刻帖在清初北方文化圈影响深远，是明清文化传承的重要人物。

在涿州，冯铨最具代表性的遗迹是古城西南隅山子街旁的冯家山宅院。这座私家避暑园林俗称“冯家山”，当年规模浩大，有“冯半城”之称。据康熙《涿州志》记载，园内亭台池沼、松竹相映，建有藏铁楼，专门贮藏法帖石刻，《快雪堂法帖》便在此辑刻而成。如今园林建筑多已不存，仅留山子街、山子前街、山子后街等地名与少量残迹，《快雪堂法帖》部分原石现藏北京故宫博物院。

冯铨身为乡贤，曾参与家乡文教，捐修涿州文庙并撰写《重修涿州学宫碑记》。涿州文庙现为省级文保单位，可惜冯铨所撰碑刻已佚，仅存文献记载。

如今寻访冯铨遗迹，冯家山旧址位于范阳西路北侧山子街，涿州文庙坐落于市区中心，可参观大成殿、查阅碑刻名录。完整了解其人其物，可前往涿州博物馆与北京故宫博物院。这位从涿州走出的两朝阁老，以盖世才华沉浮宦海，既是时代变局中仕宦阶层的缩影，也为古城涿州留下了一段厚重而复杂的历史印记。

刘会军 2026年3月1日 涿州

（全文字数：996字）

Note on Zhuozhou: Chapter 09

Feng Quan

Feng Quan (1595–1672), styled Zhenlu, also known by the literary name Lu'an, was a native of Zhuozhou (present-day Zhuozhou, Hebei). He was a controversial figure in history who lived through the transition from the Ming to the Qing Dynasty, serving as a high-ranking official in both dynasties. Born into an official *mily, he was exceptionally talented, rising to the core of power with his literary prowess. He remains an inescapable and complex figure in Zhuozhou's local history, his life and relics closely tied to the ancient city of Zhuozhou.

Feng Quan gained *me at a young age. At 19, he passed the imperial examination in the 41st year of the Wanli era, earning the title of Hanlin Academy Compiler, stepping into officialdom in his early twenties. Later, he was implicated in his *ther's crimes and di*issed from office, returning to his hometown to live in seclusion. During the Tianqi era, as the late Ming political situation grew turbulent, Feng Quan rose rapidly: at 30, he entered the Grand Secretariat as Minister of Rites and Grand Secretary of the Dongge Pavilion, later being promoted to Minister of Rites with the additional title of Junior Guardian, becoming a rising star in the late Ming political arena. Subsequently, he was found guilty and removed from office, returning once again to Zhuozhou to lie low, waiting for changes in the political climate.

During the transition from the Ming to the Qing, after the Qing army entered the pass, Regent Dorgon summoned former Ming officials, and Feng Quan answered the call, serving as Grand Secretary in the Inner Court to assist in state af*irs, becoming a key Han official in the early Qing. He held positions such as Grand Secretary of the Hongwen Academy and Minister of Rites, and was promoted to太保, Junior Preceptor to the Crown Prince, and Grand Secretary of the Zhonghe Hall. He played an important role in the institutional construction of the early Qing, the formulation of rituals and music, and the restoration of the traditional system of memorial review. Feng Quan had a keen understanding of official politics, serving through the reigns of Dorgon, the Shunzhi Emperor, and the Kangxi Emperor, remaining in high office throughout. In the 11th year of the Kangxi era, he died in Zhuozhou at the age of 78. Initially awarded the posthumous title "Wenmin," it was later revoked due to historical controversies, bringing his life of glory and disgrace to a close.

Though Feng Quan's political integrity was highly controversial, he left valuable cultural legacies. Skilled in calligraphy and an avid collector, he compiled and engraved a collection of *mous calligraphic works titled Fast Snow Hall Calligraphy (Kuaixue Tang Tie), which included a copy of Wang Xizhi's Letter on a Clear Day After Snow, later stored in the Qing imperial palace and becoming a treasure of Emperor Qianlong's "Three Rarities Hall." He authored works such as Ode to Yingzhou and Poems from Dulushan Studio, and his calligraphy and engraved inscriptions had a profound influence on the northern cultural circle in the early Qing, making him an important figure in the tran*ission of Ming-Qing culture.

In Zhuozhou, Feng Quan's most notable relic is the Feng Family Mountain Manor, located near Shanzi Street in the southwest corner of the ancient city. This private summer retreat, commonly known as "Feng Family Mountain," was once so large it was said to occupy "half the city." According to the Kangxi Era Records of Zhuozhou, the manor featured pavilions, ponds, and dense pine and bamboo groves, with a "Iron Storage Tower" dedicated to storing engraved calligraphic stone tablets, where Fast Snow Hall Calligraphy was compiled and engraved. Today, most of the manor's buildings have vanished, leaving only place names such as Shanzi Street, Shanzi Front Street, and Shanzi Back Street, along with a few remnants. Some of the original stone tablets of Fast Snow Hall Calligraphy are now preserved in the Palace Museum in Beijing.

As a local worthy, Feng Quan contributed to his hometown's education and culture, donating to renovate Zhuozhou's Confucian Temple and writing Inscription on the Renovation of Zhuozhou Academy. The Zhuozhou Confucian Temple is now a provincial-level cultural relic protection unit, though unfortunately, the stele inscribed with Feng Quan's text has been lost, surviving only in historical records.

Today, to explore Feng Quan's relics, the former site of Feng Family Mountain lies north of Fanyang West Road on Shanzi Street, while Zhuozhou's Confucian Temple stands in the city center, where visitors can tour the Dacheng Hall and check the list of steles. For a comprehensive understanding of his life and works, one can visit the Zhuozhou Museum and the Palace Museum in Beijing. This two-dynasty grand secretary from Zhuozhou, whose brilliant talent carried him through the ups and downs of official life, remains a microco* of the scholar-official class amid dynastic change, leaving a rich and complex historical mark on the ancient city of Zhuozhou.

门球狂人

札记·涿州｜涿州近代八位名人简述


咏涿州近代八贤

乱世范阳起俊流，群英报国写春秋。
吴祯铁血惊风雨，佩衡丹青照九州。
廷瑞燃薪开赤路，廷宗浴血赴国忧。
冯至诗章昭大雅，炳林勇烈护田畴。
陈琳殉义山河壮，洛宾长歌岁月悠。
百年烽火英雄骨，尽化初心照涿州。


1. 吴祯——铁血工运，二七英烈
2. 胡佩衡——画坛宗师，笔墨传世
3. 张廷瑞——涿县建党，点燃星火
4. 张廷宗——苏区从戎，以身殉国
5. 冯至——文坛泰斗，诗耀中华
6. 肖炳林——武工勇士，守土抗敌
7. 陈琳——敌后殉国，丹心照世
8. 王洛宾——西部歌王，声传千秋


督亢古郡，文脉绵延。近代风云激荡之际，涿州大地英才辈出。八位乡贤，或投身革命、舍身救国，或深耕文艺、光耀文坛画坛，在革命斗争、文学艺术领域留下不朽足迹，成为近代范阳大地熠熠生辉的人文标杆。

吴祯，河北涿县人，回民，早期工人运动先驱、二七大罢工英烈。早年入职长辛店机车厂，饱受压迫，积极投身工人抗争。1923年参与京汉铁路大罢工，奋力粉碎敌人破坏罢工的阴谋，不幸被捕。狱中受尽严刑，始终坚贞不屈，同年壮烈牺牲，用生命书写早期产业工人不屈的抗争精神。

胡佩衡，号冷庵，近代京津画派山水画大家、美术教育家。祖籍涿州刁窝村，自幼研习丹青，兼收中西绘画理念。执教北京大学画法研究会，创办山水画函授学社，主编美术刊物，提携齐白石等众多名家。笔墨苍劲厚重，注重写生创新，著作颇丰，一生心系故土，作品常落款涿县，是近代北方画坛举足轻重的人物。

张廷瑞，化名张乃东，永乐村人，涿县党组织创始人、抗日英烈。早年求学保定育德中学，投身革命洪流，一九二八年回乡创建中共涿县特支，点燃涿州革命火种。抗战时期出任涿固新联合县县长，组建抗日武装，扎根敌后开展斗争。1940年遭敌军包围，突围战斗中以身殉国，为涿州红色革命奠定根基。

张廷宗，张廷瑞胞弟。受兄长影响矢志革命，离家奔赴苏区深造淬炼，坚定追随革命理想。投身红军队伍，履职红军营党代表，转战各地浴血奋战，最终牺牲于革命征途。张氏兄弟同心向党、相继献身，铸就涿州近代革命史上动人的红色丰碑。

冯至，原名冯承植，知名诗人、翻译家、学者，籍贯涿州。被鲁迅誉为“中国最为杰出的抒情诗人”。求学北大，远赴德国攻读哲学博士。著有《昨日之歌》《十四行集》等经典诗作，深耕德语文学研究，长期任教北大，笔耕终身，在中国现代文学史、外国文学研究领域影响深远。

肖炳林，北泽畔村人，房涞涿武工队队长，令敌寇闻风丧胆的敌后抗日勇士。全面抗战爆发后投身八路军，扎根平津保三角地带，带领武工队拔炮楼、锄汉奸、反扫荡。多次身陷险境，负伤依旧奋勇作战，不惧敌人重金悬赏，坚守拒马河两岸敌后战场，誓死守护家乡百姓。

陈琳，毛家屯村人，抗日英烈。早年投身抗日救亡运动，1937年拉起武装开展游击斗争，次年率部加入八路军并加入中国共产党。历任涞涿地区区长，发展堡垒户、建立地下抗日组织。1944年因汉奸告密遭遇日伪军包围，突围之时英勇牺牲，年仅三十一岁。

王洛宾，祖籍涿州，被誉为“西部歌王”、杰出民族音乐家。涿州存有其祖宅故居。一生扎根西北，搜集、整理、创作千余首民族歌曲，《在那遥远的地方》《达坂城的姑娘》传唱海内外。深耕民间音乐发掘与传播，推动西部民歌走向全国，荣获东西方文化交流国际奖项，成为享誉世界的音乐巨匠。

八位先贤，生于动荡年代，道路各有选择，初心一脉相通。革命志士舍生取义，以热血守护家国；文艺大家潜心求索，以笔墨、乐章传承文脉。他们的事迹交融交织，构成涿州近代波澜壮阔的人文画卷，值得后世永久铭记、代代传扬。


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本文为个人文史原创整理，属《札记·涿州》系列文稿，仅作乡土人文交流、史料研究传播使用，不代表任何官方定论。人物事迹参考地方志、党史公开资料，仅供文史爱好者参阅。如有史料疏漏、文字谬误，欢迎师友指正交流，文责由作者独立承担。

作者简介
刘会军，1954年生，原籍河北安国，十年军旅生涯，退役后定居涿州。中共党员、退休干部。深耕涿州乡土文史、红色史料、古迹民俗研究多年，创办自媒体《涿州头条》，持续挖掘本土历史人物与乡土往事，致力于传承范阳文脉，讲好涿州故事。

门球狂人

吴祯

吴祯（1880－1923），河北涿县（今涿州）人，回民，长辛店机车车辆厂旋工，京汉铁路大罢工烈士，二七工运斗争中用生命践行信仰的涿州儿女。

1923年，京汉铁路大罢工席卷千里铁道线。这场中国工人运动史上的重要斗争，成为吴祯人生的高光与绝唱。他出身贫苦，在工厂繁重劳作中积劳成疾，却始终刚直不屈。1921年，邓中夏等共产党人在长辛店创办劳动补习学校，吴祯在此接受马克思主义启蒙，从普通劳工成长为工人运动骨干。

1922年8月，长辛店工人罢工胜利后，吴祯被推选为工会调查团团长。他带领团员乔装侦查、传递情报、惩戒工贼，宛如罢工斗争的“哨兵”，用智慧与担当守护工友权益，深得信赖。

1923年2月1日，京汉铁路总工会成立大会遭军阀吴佩孚武力阻挠。2月4日，全路三万工人总*，京汉线全线瘫痪。罢工期间，吴祯日夜坚守，紧盯军警动向，及时传递敌情，为指挥部决策提供关键支撑。

2月6日，敌人从塘沽招募人员企图假开工，吴祯识破阴谋，果断切断工厂水电，粉碎其诡计。当晚，他被反动军警逮捕，与史文彬等十二名骨干一同被押往保定监狱。

狱中，酷刑与利诱皆未能动摇吴桢。他严守组织秘密，怒斥军阀暴行，即便身体被折磨至极度虚弱，仍坚守革命者气节。1923年9月，吴祯在狱中被害，年仅四十三岁。

从涿州走出的他，以鲜血铸就“忠诚为民、英勇不屈、团结奋斗”的二七精神。如今，长辛店烈士墓松柏常青，二七纪念馆镌刻其名，家乡涿州永记这位平凡英雄。为理想献身者，必为历史所铭记。

刘会军 2026年3月8日 涿州

（全文字数：999）

英文翻译：Notes on Zhuozhou: Wu Zhen

Wu Zhen (1880 - 1923), a Hui person from Zhuoxian County (present-day Zhuozhou), Hebei, was a lathe operator at Changxindian Locomotive and Rolling Stock Factory, a martyr of the Beijing-Hankou Railway General Strike, and a son of Zhuozhou who sacrificed his life for his beliefs in the February 7th struggle.

In 1923, the Beijing-Hankou Railway General Strike swept across the thousands of miles of railway lines. This important struggle in the history of the Chinese workers' movement became the highlight and swan song of Wu Zhen's life. He was born into a poor *mily and became ill due to overwork in the heavy labor at the *ctory, but he was always upright and unyielding. In 1921, communists such as Deng Zhongxia founded a labor supplementary school in Changxindian, where Wu Zhen received enlightenment from Marxi* and grew from an ordinary worker to a backbone of the workers' movement.

In August 1922, after the victory of the Changxindian workers' strike, Wu Zhen was elected as the head of the trade union investigation team. He led the team members to conduct reconnaissance in disguise, tran*it intelligence, and punish traitors, like a "sentry" in the strike struggle, guarding the rights and interests of his fellow workers with wisdom and responsibility, and winning deep trust.

On February 1, 1923, the founding conference of the Beijing-Hankou Railway General Union was obstructed by the warlord Wu Peifu with force. On February 4, 30,000 workers along the entire railway went on a general strike, paralyzing the entire Beijing-Hankou line. During the strike, Wu Zhen stood guard day and night, closely monitoring the movements of the military and police, and timely tran*itting enemy information, providing key support for the command's decision-making.

On February 6, the enemy recruited people from Tanggu in an attempt to *ke work resumption. Wu Zhen saw through the plot, resolutely cut off the *ctory's water and electricity, and *ashed their trick. That night, he was arrested by the reactionary military and police, and was escorted to Baoding Prison together with Shi Wenbin and other twelve backbones.

In prison, neither torture nor inducements could shake Wu Zhen. He kept the organizational secrets, angrily denounced the warlords' atrocities, and stuck to the revolutionary integrity even when his body was tortured to extreme weakness. In September 1923, Wu Zhen was killed in prison at the age of 43.

Coming from Zhuozhou, he forged the February 7th spirit of "loyalty to the people, bravery and unyieldingness, and unity and struggle" with his blood. Today, the pines and cypresses at the Changxindian Martyrs' Cemetery remain evergreen, his name is engraved in the February 7th Memorial Hall, and his hometown Zhuozhou always remembers this ordinary hero. Those who sacrifice themselves for ideals will surely be remembered by history.

Liu Huijun, Zhuozhou, March 8th, 2026

(Word count: 999)

门球狂人

胡佩衡

胡佩衡

胡佩衡（1892—1962），谱名锡铨，字佩衡，号冷庵，蒙古族，原籍河北涿州，是近现代集创作、教育、著述于一身的山水画大家。他出身书香门第，十岁习画，十五岁师从西陵画家李静斋，由明清上溯宋元，深耕吴镇、王蒙、石涛诸家，笔墨根基扎实，为一生艺事奠定底色。

作为京津画派核心，他坚守法古与创作交相为用。早年融王蒙、石溪的繁密与沈周、石涛的放逸，自成格局；中年入北京大学画法研究会，随比利时画家盖大士研习西画，将素描、色彩融入国画，开启中西融合探索。1927年参与发起湖社画会，主编《湖社月刊》十余年，以刊物传扬画理、联结同道，影响深远。

新中国成立后，他步入创作盛期。1953年赴丰沙铁路写生，以《野溪朝阳》写时代建设气象；七十岁游桂林，《桂林写生》《漓江烟雨》以焦墨勾皴、重彩点染，笔健色朗、气象雄奇，完成衰年变法。他坚持“传统方法写生，由写生而创作”，构图趋简、近景特写，笔墨苍厚、对比强烈，开创雄浑苍秀的新面目。

在美术教育与普及上，他躬身力行。先后任教于北平师范、华北大学、北平艺专，创办山水画函授学社，广育后学。著《山水入门》《我怎样画山水画》《王石谷画法抉微》等，以通俗文字解析传统法度，被称作“山水画解剖术”，嘉惠学林。1952年，他与齐白石等合作绘《普天同庆》献毛主席，获主席亲笔致谢，足见艺坛与国家的双重认可。

齐白石题诗赞曰：层次分明点画工，启人心事见毫锋。他年画苑三千辈，个个毋忘念此翁。 这位从涿州走出的画家，以守正创新贯通古今、融贯中西，在创作、教育、传播上皆有建树。其笔墨承载故土文脉，其精神照亮后世艺途，至今仍为近现代山水画留下厚重典范。

刘会军 2026年3月15日 涿州

（全文字数：998）

Notes on Zhuozhou (11)

Hu Peiheng

Hu Peiheng (1892–1962), born Hu Xiquan, styled Peiheng, sobriquet Leng’an, was of Mongolian ethnicity and a native of Zhuozhou, Hebei. He was a master of Chinese landscape painting in modern China, equally accomplished in creation, education, and theoretical writing. Raised in a scholarly family, he began painting at age ten and at fifteen studied under Li Jingzhai, a landscape painter from Xiling. Starting with Ming and Qing masters, he advanced to Song and Yuan traditions, deeply studying Wu Zhen, Wang Meng, Shi Tao, and others, laying a solid brush-and-ink foundation for his lifelong art.

As a core figure of the Beijing-Tianjin School of Painting, he upheld the principle of “learning from the ancients while creating anew”. In his early years, he integrated the dense complexity of Wang Meng and Shi Xi with the free-spirited brushwork of Shen Zhou and Shi Tao, forging his own style. In midlife, he joined the Peking University Research Society of Painting, founded by Cai Yuanpei, and studied Western art under Belgian painter Gadeus, incorporating sketching and color theory into Chinese painting—an early exploration of East-West fusion. In 1927, he co-founded the Lake Club Painting Society and edited Lake Club Monthly for over a decade, spreading art theory and uniting fellow artists, leaving a profound legacy .

After the founding of the People’s Republic of China, Hu entered his creative prime. In 1953, he sketched along the Fengtai-Shacheng Railway, capturing the spirit of national construction in works like Morning Sun Over a Wild Stream. At age seventy, he traveled to Guilin; his Guilin Sketches and Misty Rain on the Li River used concentrated ink for texture, with vivid azurite, malachite, and cinnabar, bold brushwork, and majestic atmosphere—marking his “late-life artistic transformation”. He insisted on “sketching with traditional methods, then creating from sketches,” simplifying compositions to close-up views, using thick, vigorous brushwork and strong color contrasts, creating a new style of grandeur and elegance.

In art education and popularization, he dedicated himself wholeheartedly. He taught at Beiping Normal School, North China University, and Beiping Art College, and founded the Correspondence Society of Chinese Landscape Painting, nurturing countless students. His books—Introduction to Landscape Painting, How I Paint Landscapes, Essentials of Wang Shigu’s Techniques, and others—translated classical theories into accessible instruction, hailed as “anatomical dissection of landscape painting,” benefiting generations of scholars. In 1952, he collaborated with Qi Baishi and others on Universal Celebration, presented to Chairman Mao Zedong, who replied personally—an honor reflecting both artistic and national recognition.

Qi Baishi praised him in verse:

“Clear layers, fine dots and lines;
His brush reveals the heart’s designs.
When thousands rise in art’s domain,
All shall remember this old master’s name.”

This painter from Zhuozhou bridged ancient and modern, East and West, through integrity and innovation, excelling in creation, education, and dissemination. His brushwork carries the cultural roots of his hometown; his spirit illuminates the path of later artists. He remains a towering model in modern Chinese landscape painting.

By Liu Huijun
Zhuozhou, March 15, 2026
(Word count: 998)

门球狂人

张廷瑞

张廷瑞

张廷瑞（化名张乃东），涿州永乐村人，1901年生，1940年壮烈牺牲。他从追求进步的青年学子，成长为坚定的共产主义战士，从播撒革命火种的地下工作者，到浴血沙场的抗日县长，以三十九载短暂人生践行革命信仰，为涿州乃至河北革命事业，书写了波澜壮阔的篇章。

1920年夏，怀揣救国理想的张廷瑞考入保定育德中学，彼时新文化运动思潮激荡，马克思主义广泛传播，他深受进步思想熏陶，迅速投身革命洪流。1921年10月，他加入中国社会主义青年团，同年11月转为中共党员，担任育德中学党支部书记；1925年春，出任首届中共保定市委委员、代理书记，随后投身保定铁路总工会，积极领导工人反抗压迫，成为北方工人运动骨干力量。

1926年，张廷瑞因叛徒告密在天津被捕，身陷牢狱期间，面对敌人严刑拷打与威逼利诱，他始终严守党的秘密，展现出共产党员坚贞不屈的钢铁意志。1927年经组织营救出狱后，他义无反顾重返革命一线。1928年春，他受组织派遣返乡开展地下工作，彼时涿县革命力量一片空白，他以尚庄村小学教员为掩护，白天授课，夜晚开办贫民夜校，向贫苦农民宣讲革命道理，唤醒群众反抗意识。

在夜校微光里，张廷瑞秘密发展党员，孟庆长、赵福龙等青年在他引导下入党，成为涿县首批党员。同年，他牵头创建涿县第一个党组织——涿县特支，点燃涿州革命星火。他带领群众开展反封建剥削运动，将革命思想深植乡土，为后续革命斗争筑牢根基。

1930年，张廷瑞任石家庄中心市委副书记，不幸再次被捕入狱，历经五年牢狱磨难，初心始终未改。出狱回乡养病时，他仍坚持开办民校，持续播撒革命火种。1937年全面抗战爆发，民族危亡之际，他挺身而出，组织涿县抗日救国联合会，联合地方武装凝聚抗日力量；1939年调任冀中十分区三十二团民运科科长，深入军民之间，动员参军、筹措物资，全力支援抗日武装。

1940年7月，战火纷飞中，张廷瑞临危受命，出任涿（县）固（安）新（城）联合县县长。当时冀中平原遭日伪军疯狂扫荡，环境极端险恶，他不顾安危，深入大清河西岸，发动群众建立堡垒户与抗日组织，短短一月便在敌人“铁壁合围”中开辟抗日根据地，带领武装与敌周旋，打击日伪气焰，守护百姓安宁。

1940年9月26日，张廷瑞在涿县东岱屯开展工作时，突遭300余名日伪军包围。危急时刻，他沉着指挥突围，带头冲锋抗敌，不幸中弹牺牲，将生命永远留在了挚爱的涿州大地。

张廷瑞一生两次入狱，受尽磨难却矢志不渝；他白手起家建党组织，让革命星火燎原；他浴血抗日，以生命赴使命。2015年8月，他入选第二批著名抗日英烈和英雄群体名录，英名永载史册。

如今涿州山河锦绣、国泰民安，他播撒的革命火种早已枝繁叶茂，铸就的红色精神如灯塔长明，激励后人赓续血脉、勇毅前行，丹心忠骨，永镌燕赵大地，英魂不朽。

刘会军 2026年3月22日 涿州
（字数：1000）

"Notes on Zhuozhou" 12

Zhang Tingrui

Zhang Tingrui (also known by the alias Zhang Naidong), a native of Yongle Village, Zhuozhou, was born in 1901 and sacrificed heroically in 1940. He grew from a progressive young student to a firm communist fighter, from an underground worker sowing the seeds of revolution to an anti-Japanese county magistrate fighting on the battlefield. With his short life of 39 years, he practiced revolutionary beliefs and wrote a magnificent chapter for the revolutionary cause in Zhuozhou and even Hebei.

In the summer of 1920, Zhang Tingrui, with the ideal of saving the country, was admitted to Baoding Yude Middle School. At that time, the trend of the New Culture Movement was surging, and Marxism was widely spread. He was deeply influenced by progressive ideas and quickly joined the revolutionary tide. In October 1921, he joined the Communist Youth League of China, and in November of the same year, he converted to the Communist Party of China, serving as the secretary of the Party branch of Yude Middle School. In the spring of 1925, he became a member of the first CPC Baoding Municipal Committee and acting secretary, then joined the Baoding Railway General Union, actively leading workers to resist oppression and becoming a backbone force in the northern workers' movement.

In 1926, Zhang Tingrui was arrested in Tianjin due to a traitor's betrayal. During his imprisonment, facing the enemy's torture and coercion, he always kept the Party's secrets, showing the unyielding iron will of a Communist Party member. After being rescued by the organization and released from prison in 1927, he resolutely returned to the front line of the revolution. In the spring of 1928, he was dispatched by the organization to return to his hometown to carry out underground work. At that time, the revolutionary forces in Zhuoxian County were blank. He took the cover of a primary school teacher in Shangzhuang Village, teaching during the day and running a night school for the poor at night, preaching revolutionary principles to poor farmers and awakening the people's awareness of resistance.

In the dim light of the night school, Zhang Tingrui secretly developed Party members. Young people such as Meng Qingchang and Zhao Fulong joined the Party under his guidance, becoming the first batch of Party members in Zhuoxian County. In the same year, he took the lead in establishing the first Party organization in Zhuoxian County - the Zhuoxian Special Branch, igniting the spark of revolution in Zhuozhou. He led the masses in carrying out anti-feudal exploitation movements, planting revolutionary ideas deeply in the countryside, and laying a solid foundation for subsequent revolutionary struggles.

In 1930, Zhang Tingrui served as the deputy secretary of the Shijiazhuang Central Municipal Party Committee. Unfortunately, he was arrested again and imprisoned for five years, but his original aspiration remained unchanged. When he was released from prison and returned home to recuperate, he still insisted on running a civilian school, continuing to spread the seeds of revolution. In 1937, when the full-scale War of Resistance against Japanese Aggression broke out and the nation was in peril, he stepped forward, organized the Zhuoxian Anti-Japanese National Salvation Federation, and united local armed forces to gather anti-Japanese strength. In 1939, he was transferred to the post of section chief of the Civil Affairs Department of the 32nd Regiment of the 10th Division of Jizhong, going deep among the military and civilians, mobilizing people to join the army, raising materials, and fully supporting the anti-Japanese armed forces.

In July 1940, amidst the flames of war, Zhang Tingrui was appointed in a critical moment as the county magistrate of Zhuo (xian) - Gu (an) - Xin (cheng) United County. At that time, the Jizhong Plain was frantically swept by Japanese and puppet troops, and the environment was extremely dangerous. He ignored his own safety, went deep into the west bank of the Daqing River, mobilized the masses to establish fortress households and anti-Japanese organizations. In just one month, he opened up an anti-Japanese base area under the enemy's "iron wall encirclement", led the armed forces to deal with the enemy, attacked the arrogance of the Japanese and puppet troops, and protected the people's safety.

On September 26, 1940, when Zhang Tingrui was working in Dongdaitun, Zhuoxian County, he was suddenly surrounded by more than 300 Japanese and puppet troops. In the critical moment, he calmly commanded the breakout, took the lead in charging against the enemy, was unfortunately hit by a bullet and sacrificed, leaving his life forever on the beloved land of Zhuozhou.

Zhang Tingrui was imprisoned twice in his life, suffering all kinds of hardships but remaining unswerving. He built the Party organization from scratch, making the revolutionary spark start a prairie fire. He fought against the Japanese with blood, dedicating his life to his mission. In August 2015, he was selected into the second batch of the list of famous anti-Japanese martyrs and hero groups, and his name will forever be recorded in history.

Today, Zhuozhou has beautiful mountains and rivers, and the country is peaceful and the people are safe. The revolutionary seeds he sowed have long been flourishing, and the red spirit he forged is like a lighthouse that always shines, inspiring future generations to continue the bloodline and move forward bravely. His loyal heart and noble spirit will forever be engraved on the land of Yan and Zhao, and his heroic soul will never perish.

Liu Huijun, Zhuozhou, March 22, 2026
(Word count: 1000)

门球狂人

张廷宗

张廷宗（张振刚）

张廷宗，又名张振刚（1904--1934年），涿州永乐村人，是涿州革命先驱张廷瑞的胞弟，也是为数不多将热血洒在井冈山革命根据地的涿州籍英烈。他生于乱世，心怀家国，年少追随兄长脚步投身革命，在土地革命的烽火中浴血奋战，以三十载短暂生命，践行共产党人的初心使命，铸就燕赵儿女的不朽忠魂，成为涿州红色谱系中熠熠生辉的英雄坐标。

张廷宗成长于国家内忧外患、百姓深陷苦难的年代，彼时兄长张廷瑞早已投身革命，在保定、涿州等地传播进步思想，开展地下工作，家中浓厚的革命氛围，深深烙印在他心中。他自幼目睹底层民众饱受封建剥削、战乱流离之苦，深知唯有革命才能救中国，在兄长的言传身教下，救国救民的信念愈发坚定，立志追随兄长，为民族解放奉献一切。

1923年，年仅19岁的张廷宗，怀揣赤子丹心与革命理想，在兄长引导下毅然加入中国共产党。彼时大革命浪潮风起云涌，革命火种在全国悄然蔓延，为追寻革命真理，他告别家乡与亲人，远赴南方革命根据地，踏上艰险而光荣的征程，将青春全部献给了人民革命事业。

加入红军后，张廷宗凭借坚定信仰与顽强意志，在战火中迅速成长，担任红军营党代表，肩负部队思想政治工作与一线军事指挥双重重任。土地革命时期，他跟随队伍转战中央苏区，亲身参与艰苦卓绝的五次反“围剿”斗争。当时根据地物资极度匮乏，敌军兵力装备占据绝对优势，他始终与战士同甘共苦，不畏强敌，深入群众宣传革命，动员百姓支援红军、保卫苏区，带领战士们浴血奋战，用血肉之躯守护红色政权，从未有过丝毫退缩与动摇。

1934年10月，第五次反“围剿”斗争形势愈发严峻，国民党反动派调集重兵疯狂进攻，井冈山革命根据地陷入重重围困。作为中国革命的摇篮，井冈山承载着革命的希望与火种，张廷宗奉命坚守阵地，与敌军展开殊死搏杀。战火纷飞中，他身先士卒、冲锋在前，终因寡不敌众，在激烈战斗中壮烈牺牲，年仅30岁，将年轻的生命永远留在井冈山的青山翠柏之间，长眠于这片孕育革命希望的红色热土。

张廷宗与兄长张廷瑞，一门双烈，满门忠骨，是涿州革命史上的光辉典范。兄长扎根家乡，创建涿县首个党组织，开展地下工作与抗日救亡运动，1940年在涿县东岱屯突围战中壮烈牺牲，血洒燕赵大地；弟弟远赴千里之外的井冈山，投身土地革命，为保卫苏区捐躯，牺牲在井冈山革命摇篮。兄弟二人一南一北，相隔千里，却秉持同样坚定的革命信仰，为国家与人民舍生取义、视死如归，用生命诠释了共产党人的忠诚与担当，尽显涿州儿女的家国情怀与民族气节。

青山埋忠骨，英魂永长存。张廷宗的革命事迹或许少为人知，但革命精神跨越时空、永不褪色。前些年，涿州老兵组织将其遗骸从湖南接回，安葬于涿州革命烈士陵园，让漂泊数十载的忠魂荣归故里。如今山河锦绣、国泰民安，井冈山红旗依旧飘扬，涿州故里繁荣安宁，英烈忠魂终归桑梓。他的事迹时刻激励着后人，铭记英烈功勋，赓续红色血脉，传承矢志报国的赤子情怀，让革命先烈用生命铸就的精神薪火代代相传。

刘会军 2026年3月22日 涿州
（字数：1000）
"Notes on Zhuozhou" 13

Zhang Tingzong (Zhang Zhengang)

Zhang Tingzong, also known as Zhang Zhengang (1904–1934), was a native of Yongle Village, Zhuozhou. He was the younger brother of Zhang Tingrui, a pioneer of the revolution in Zhuozhou, and one of the few martyrs from Zhuozhou who shed their blood on the Jinggangshan Revolutionary Base. Born in a turbulent age, he cherished a deep love for his country and people. In his youth, he followed in his elder brother's footsteps to join the revolution, fighting bravely amid the flames of the Agrarian Revolution. With his short life of 30 years, he fulfilled the original aspiration and mission of a Communist, forged the immortal loyal soul of a son of Yan and Zhao, and became a shining heroic landmark in Zhuozhou's red genealogy.

Zhang Tingzong grew up in an era when the country was plagued by internal strife and foreign aggression, and the people were mired in suffering. At that time, his elder brother Zhang Tingrui had long been engaged in the revolution, spreading progressive ideas and carrying out underground work in Baoding, Zhuozhou and other places. The strong revolutionary atmosphere at home left a deep impression on his heart. From childhood, he witnessed the bottom-level people suffering from feudal exploitation and the displacement caused by wars, and deeply understood that only revolution could save China. Under the influence of his elder brother's words and deeds, his belief in saving the country and the people became stronger, and he was determined to follow his brother and dedicate everything to national liberation.

In 1923, at the age of 19, Zhang Tingzong, with a pure heart and revolutionary ideals, resolutely joined the Communist Party of China under the guidance of his elder brother. At that time, the wave of the Great Revolution was surging, and the seeds of revolution were quietly spreading across the country. In pursuit of revolutionary truth, he bid farewell to his hometown and relatives, went to the revolutionary base in the south, embarked on a dangerous yet glorious journey, and dedicated all his youth to the people's revolutionary cause.

After joining the Red Army, relying on his firm belief and indomitable will, Zhang Tingzong grew rapidly in the flames of war. He served as the Party representative of a Red Army battalion, shouldering the dual responsibilities of ideological and political work in the army and front-line military command. He followed the troops in battles across the Central Soviet Area and personally participated in the arduous five campaigns against "encirclement and suppression". At that time, materials in the base area were extremely scarce, and the enemy had absolute superiority in troops and equipment. He always shared weal and woe with the soldiers, feared no powerful enemies, went deep among the people to publicize the revolution, mobilized the people to support the Red Army and defend the Soviet Area, led the soldiers in bloody battles, and guarded the red political power with their flesh and blood, never showing the slightest retreat or wavering.

In October 1934, the situation of the fifth campaign against "encirclement and suppression" became increasingly severe. The reactionary Kuomintang forces mobilized heavy troops to launch a frantic attack, and the Jinggangshan Revolutionary Base was trapped in a tight siege. As the cradle of the Chinese revolution, Jinggangshan carried the hope and seeds of the revolution. Zhang Tingzong was ordered to hold his position and engage in a life-and-death struggle with the enemy. Amid the flying bullets and flames of war, he took the lead in charging forward. Finally, being outnumbered, he sacrificed heroically in the fierce battle at the age of 30, leaving his young life forever among the green mountains and cypresses of Jinggangshan, sleeping eternally on this red land that nurtured the hope of the revolution.

Zhang Tingzong and his elder brother Zhang Tingrui, both martyrs from the same family with loyal bones, are brilliant examples in the revolutionary history of Zhuozhou. The elder brother rooted himself in his hometown, founded the first Party organization in Zhuoxian County, carried out underground work and the anti-Japanese national salvation movement, and sacrificed heroically in the breakout battle in Dongdaitun, Zhuoxian County in 1940, spilling his blood on the land of Yan and Zhao. The younger brother went to Jinggangshan thousands of miles away, joined the Agrarian Revolution, sacrificed his life for defending the Soviet Area, and died in the cradle of the Jinggangshan Revolution. Separated by thousands of miles, one in the south and the other in the north, the two brothers held the same firm revolutionary belief, sacrificed their lives for the country and the people, faced death unflinchingly, interpreted the loyalty and responsibility of Communists with their lives, and fully demonstrated the family and country feelings and national integrity of the people of Zhuozhou.

Green mountains bury loyal bones, and heroic souls live forever. Zhang Tingzong's revolutionary deeds may be little known, but his revolutionary spirit transcends time and space and will never fade. A few years ago, the veterans' organization in Zhuozhou brought his remains back from Hunan and buried them in Zhuozhou Revolutionary Martyrs' Cemetery, allowing the loyal soul who had wandered for decades to return to his hometown in glory. Today, the mountains and rivers are beautiful, the country is peaceful and the people are safe, the red flag of Jinggangshan still flutters, and his hometown Zhuozhou is prosperous and peaceful. The heroic soul has finally returned to his native land. His deeds always inspire future generations to remember the merits of the martyrs, continue the red bloodline, inherit the pure feelings of dedication to the country, and let the spiritual torch forged by revolutionary martyrs with their lives be passed down from generation to generation.

Liu Huijun, Zhuozhou, March 22, 2026
(Word count: 1000)