【原创】2026年网文集锦

门球狂人

《札记.涿州》05篇


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

《札记·涿州》06篇

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

《札记·涿州》07篇

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

《札记·涿州》08篇

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

《札记·涿州》09篇

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

刘会军
2026-03-08 18:27:30


《札记.涿州》10篇

《札记·涿州》10篇

吴桢

吴桢（1880－1923），河北涿县（今涿州）*人，长辛店机车车辆厂旋工，京汉铁路大*烈士，二七斗争中用生命践行信仰的涿州儿女。

1923年，京汉铁路大*席卷千里铁道线。这场中国工人运动史上的重要斗争，成为吴桢人生的高光与绝唱。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，吴桢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*胜利后，吴桢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*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。*期间，吴桢日夜坚守，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，吴桢识破阴谋，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，吴桢在狱中被害，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)

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门球狂人

《札记·涿州》11篇

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

《札记·涿州》12篇

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

《札记·涿州》13篇

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)

门球狂人

《札记·涿州》（14）

冯至（1905—1993）

原名冯承植，原籍河北涿县，是中国现代文坛兼具诗人才情与学者深度的知名大家。涿州的乡土风物，默默滋养了他最初的文学心性，这片故土的底蕴，也成为他文学生命的最初源头。早年冯至负笈北京大学，青年时期便踏入文坛，二十年代，《昨日之歌》《北游及其他》两部诗集相继问世。清丽笔触间藏着青春独有的忧郁，细腻情思里裹着对世间温情的渴求，他将个人的孤独与迷茫揉进诗句，勾勒出乱世里青年知识分子的柔软心事。《蛇》《我是一条小河》更是传世名篇，以新奇别致的意象挣脱旧诗桎梏，用柔婉浅淡的语言探寻生命本真，为现代抒情诗辟出一方新境，字里行间满是少年诗人的赤诚与纯粹。

翻开中国现代文学史，冯至始终是亮眼的存在。他一身兼有诗人的灵秀与学者的沉邃，涉猎诗歌、散文、学术研究、翻译等诸多领域，以澄澈干净的文字、低调内敛的风骨，被鲁迅盛赞为“中国最杰出的抒情诗人”，这般评价，恰是对他一生文心的最好定论。

1930年远赴德国留学，成为冯至创作与思想的关键转折。留德期间，他潜心研读存在主义哲学与德语经典文学，深受里尔克诗作浸润，文风渐渐褪去早年的单纯抒情，多了几分对生命、存在与自然的深沉哲思。他跳出小我情感的桎梏，目光投向更广阔的人生与时代命题，为后续创作的成熟埋下伏笔。1935年归国后，他辗转于同济大学、西南联合大学任教，抗战岁月颠沛清苦，却未曾磨灭创作热忱，反倒让他在乱世中沉下心性，迎来创作巅峰期。

1941年《十四行集》问世，标志着冯至文学创作走向成熟。这部诗集抛却早期婉约柔媚，以规整的十四行诗体，将自然万物、生命轮回、时代苦难与人文思考熔铸其中，抒情与哲理相融，浑然天成。诗中既礼赞小草、昆虫等平凡生命，也深刻叩问人生价值与民族命运，将中国新诗从浪漫主义、象征主义推向现代主义新高度。同期创作的散文集《山水》、历史小说《伍子胥》，文风沉稳克制，于平淡文字间藏千钧力量，尽显多元深厚的创作才情。

冯至的价值远不止于文学创作。他是中国德语文学研究的开拓者，深耕数十载，翻译大量德国经典文学作品，搭建起中德文化交流的坚实桥梁，斩获歌德奖章、格林兄弟文学奖等国际殊荣；古典文学研究领域，一部《杜甫传》以诗人共情力、学者严谨性，还原诗圣精神世界，成为业内经典。晚年他投身教育，历任北京大学西语系主任、中国社科院外文所所长，传道授业桃李满天下，为文学与外语教育倾尽毕生心力。

从涿州走出的青涩少年，终成学贯中西的文坛泰斗。冯至一生低调谦逊，沉潜治学，不慕浮名，始终将文学追求与时代使命相融。他的文字历经岁月洗礼，依旧温润有力，既镌刻时代精神轨迹，也以文人风骨留下珍贵精神财富，在中国现代文学长河中，占据着无可替代的位置。

（刘会军 2026年3月29日 涿州）
（字数：1000）


"Notes on Zhuozhou" (14)

Feng Zhi (1905–1993)

Originally named Feng Chengzhi, with his ancestral home in Zhuoxian County, Hebei (present-day Zhuozhou), Feng Zhi was a renowned master in modern Chinese literary circles who possessed both poetic talent and scholarly depth. The local customs and landscapes of Zhuozhou silently nurtured his initial literary temperament, and the heritage of this native land became the original source of his literary life. In his early years, Feng Zhi studied at Peking University and entered the literary world in his youth. In the 1920s, two collections of his poems, Songs of Yesterday and Northern Journey and Others, were published successively. His clear and beautiful brushstrokes concealed the unique melancholy of youth, and his delicate emotions wrapped a longing for warmth in the world. He wove personal loneliness and confusion into his verses, depicting the soft thoughts of young intellectuals in troubled times. Snake and I Am a Small River are even more renowned masterpieces, breaking free from the constraints of classical poetry with novel and unique imagery, and exploring the essence of life with gentle and understated language, thus opening up a new realm for modern lyric poetry. The lines are filled with the sincerity and purity of a young poet.

In the history of modern Chinese literature, Feng Zhi has always been a standout figure. He combined the elegance of a poet with the depth of a scholar, dabbling in poetry, prose, academic research, translation, and other fields. With clear and clean writing and a low-key, restrained character, he was highly praised by Lu Xun as "China's most outstanding lyric poet" — a comment that perfectly summarizes his lifelong literary devotion.

His departure for Germany to study in 1930 marked a crucial turning point in Feng Zhi's creation and thinking. During his stay in Germany, he immersed himself in the study of existential philosophy and classic German literature, deeply influenced by Rainer Maria Rilke's poems. His writing style gradually shed the simple lyricism of his early years, gaining a deeper philosophical reflection on life, existence, and nature. He broke free from the constraints of personal emotions, turning his gaze to broader life and era-related themes, laying the groundwork for the maturity of his subsequent creations. After returning to China in 1935, he taught at Tongji University and Southwest Associated University. The war years were turbulent and impoverished, yet they did not dampen his creative enthusiasm; instead, they allowed him to calm his mind amid the chaos and reach the peak of his creative career.

The publication of Sonnets in 1941 marked the maturity of Feng Zhi's literary creation. This collection abandoned the early gentle and delicate style, using the structured sonnet form to integrate all things in nature, the cycle of life, the sufferings of the times, and humanistic reflections, blending lyricism and philosophy into a seamless whole. The poems both praise ordinary lives such as grass and insects and profoundly question the value of life and the fate of the nation, pushing Chinese new poetry from romanticism and symbolism to a new height of modernism. His prose collection Mountains and Waters and historical novel Wu Zixu created during the same period feature a calm and restrained style, hiding immense power in plain words, fully demonstrating his versatile and profound creative talent.

Feng Zhi's value extends far beyond literary creation. He was a pioneer in the study of German literature in China. After decades of dedicated work, he translated a large number of classic German literary works, building a solid bridge for Sino-German cultural exchanges, and won international honors such as the Goethe Medal and the Brothers Grimm Literature Prize. In the field of classical literature research, his Biography of Du Fu restored the spiritual world of the "Poet Sage" with poetic empathy and scholarly rigor, becoming a classic in the industry. In his later years, he devoted himself to education, serving as the director of the Department of Western Languages at Peking University and the director of the Institute of Foreign Literature at the Chinese Academy of Social Sciences. He taught numerous students and dedicated his entire life to literature and foreign language education.

From a青涩 youth from Zhuozhou to a literary giant well-versed in both Chinese and Western learning, Feng Zhi lived a life of modesty and dedication to academic research, indifferent to fame, and always integrated his literary pursuit with the mission of the times. His words, though baptized by time, remain warm and powerful, not only engraving the trajectory of the spirit of the times but also leaving precious spiritual wealth with his literary integrity, occupying an irreplaceable position in the long river of modern Chinese literature.

(Liu Huijun, Zhuozhou, March 29, 2026)
(Word count: 1000)

门球狂人

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门球狂人

《札记·涿州》15篇

肖炳林

古郡涿州，踞京畿咽喉要地，自古便育慷慨悲歌之士。近代山河板荡、烽火燃遍，无数仁人志士挺身而出，以血肉护桑梓、以忠魂赴国难，肖炳林便是此间至忠至勇的革命英杰。今览其生平，追昔抚今，感怀万千，特作此札记，铭先烈壮举，传燕赵英风，以励后世。

肖炳林，涿州北泽畔村人，生于清光绪三十三年（1907年），出身农家，自幼躬耕垄亩，养就刚直坚毅之性，常怀侠肝义胆。眼见家国积弱、民生涂炭，其心中忧愤难平。民国二十年（1931年）冬，日寇入侵东北，华北危局凸显，肖炳林愤然投军，加入宋哲元麾下二十九军，自此踏上戎马报国之路。驻守平津期间，他勤练武艺、深明大义，立誓与日寇不共戴天，誓死守卫家国河山。

民国二十六年（1937年），七七事变爆发，平津相继沦陷，同年九月十八日，涿州遭日寇铁蹄肆意践踏。日军所至，烧杀掳掠，北泽畔村等五村惨遭血洗，百余乡亲殒命，庐舍化为焦土。肖炳林闻家乡惨状，悲愤填膺，当即离军归乡，召集青壮年乡邻，组建农民自卫团，手执简陋兵器，毅然扛起抗暴御敌、护佑乡民之责。彼时涿县沦陷，日伪横行，百姓深陷苦难，自卫团虽装备匮乏，却士气如虹，以游击战袭扰敌伪，威名渐起。

民国二十八年（1939年）五月，八路军邓华支队挺进平西，肖炳林率部接受改编，编入平西挺进军房涞涿支队，任第二大队大队长，队伍自此归入党领导的抗日武装，斗志更坚。次年，他于战火中加入中国共产党，革命信仰愈发笃定。民国三十年（1941年），肖炳林历任房涞涿联合县武装大队长、平西军分区独立团团长，带兵智勇兼备、身先士卒，转战房涞涿山区与平原，锄奸、破垒、袭敌，屡挫日伪锋芒。敌伪闻其名胆寒，称其“肖大胆”，悬赏五千大洋取其首级，却始终无可奈何。

民国三十三年（1944年）反“扫荡”作战中，肖炳林所部遭敌重兵围困，激战中面部中弹，门牙脱落、血流满面，他撕衣裹伤、振臂高呼，率部浴血突围，英气撼天。日伪恼羞成怒，抓捕其母、祖父母等六位亲人入狱，严刑逼供妄图逼降，他虽心痛如绞，却抗敌之志更坚，率部奋勇歼敌，以铁血战绩守护家国。

抗战胜利后，肖炳林继续投身解放事业，历任平西军分区独立团团长、察哈尔省军政学校副校长。新中国成立后，他深耕军政教育，兢兢业业育人，初心不改。1981年，肖炳林于北京病逝，享年七十四岁。一生从农家子弟到抗日名将，从沙场征战到治校育才，终以忠义为本，心怀家国，为民族解放与家乡故土立下不朽功勋。

肖炳林的一生，是近代涿州儿女抗争报国的缩影。涿州自古为京南屏障，每逢国难，必有豪杰奋起，他承燕赵风骨，国难当头舍家为国，置生死于度外，其忠勇气节，堪为涿州荣光、后世楷模。

如今涿州山河无恙、市井繁华，百姓安乐，皆赖先辈热血浇灌。肖炳林等先烈以生命换太平，英名永载涿州史册。北泽畔村主路更名“炳林路”以寄哀思，其后人多为社会贤达，赓续先辈风骨，抗美援朝时，他更送子赴朝作战，续写家国担当。

愿涿州儿女永记先烈事迹，传承忠勇精神，赓续红色血脉，爱家爱国，让古郡英雄风骨，代代相传、生生不息。

(刘会军 2026年4月4日 涿州)
字数:1000


"Notes on Zhuozhou" 15

Xiao Binglin

The ancient county of Zhuozhou, occupying a strategic gateway to the capital region, has since ancient times nurtured men of generous spirit and stirring resolve. In modern times, as the nation faced upheaval and烽火 spread, countless people with lofty ideals stepped forward, defending their homeland with their flesh and blood, and dedicating their loyal souls to the national cause. Xiao Binglin was among the most loyal and brave of these revolutionary heroes. Today, reviewing his life, recalling the past and reflecting on the present, I am filled with profound emotions. I thus compose this note to commemorate the heroic deeds of the martyr, pass on the heroic spirit of Yan and Zhao, and inspire future generations.

Xiao Binglin was born in Beizepan Village, Zhuozhou, in the 33rd year of the Guangxu reign of the Qing Dynasty (1907). Coming from a peasant family, he worked in the fields from an early age, developing a straightforward and resolute nature, and always harboring a chivalrous heart. Seeing his country weakened and the people suffering, he felt deep indignation. In the winter of the 20th year of the Republic of China (1931), when the Japanese invaders occupied the northeast, the crisis in North China became prominent. Xiao Binglin angrily joined the army, enlisting in the 29th Army under Song Zheyuan, thus embarking on a military career to serve the country. During his garrison in Pingjin, he diligently practiced martial arts, understood righteousness deeply, swore to be irreconcilable with the Japanese invaders, and was determined to defend his homeland to the death.

In the 26th year of the Republic of China (1937), the July 7th Incident broke out, and Pingjin fell one after another. On September 18th of the same year, Zhuozhou was trampled by the Japanese iron hooves. Wherever the Japanese army went, they burned, killed, looted, and pillaged. Beizepan Village and four other villages were brutally massacred, with more than a hundred villagers killed and their houses reduced to ashes. Upon hearing the tragic news of his hometown, Xiao Binglin was filled with grief and anger. He immediately left the army and returned home, gathered young and middle-aged villagers, and formed a peasant self-defense corps. Armed with simple weapons, he resolutely took on the responsibility of resisting violence, defending against the enemy, and protecting the villagers. At that time, Zhuoxian County was occupied, Japanese puppets ran amok, and the people were in deep suffering. Although the self-defense corps was poorly equipped, their morale was high. They harassed the enemy and puppets with guerrilla tactics, and their reputation gradually grew.

In May of the 28th year of the Republic of China (1939), the Eighth Route Army's Deng Hua Detachment advanced into western Hebei. Xiao Binglin led his troops to accept reorganization, being incorporated into the Fangshan-Laishui-Zhuozhou Detachment of the Western Hebei Advance Army, and served as the commander of the 2nd Battalion. From then on, the unit was part of the Communist Party-led anti-Japanese armed forces, and their fighting spirit became even stronger. The following year, he joined the Communist Party of China amid the flames of war, and his revolutionary beliefs became more firm. In the 30th year of the Republic of China (1941), Xiao Binglin successively served as the armed forces commander of the Fangshan-Laishui-Zhuozhou United County and the commander of the Independent Regiment of the Western Hebei Military Sub-district. He led his troops with both wisdom and courage, taking the lead in battles, moving between the mountains and plains of Fangshan-Laishui-Zhuozhou, eliminating traitors, destroying fortifications, and attacking the enemy, repeatedly挫败 the arrogance of the Japanese and puppets. The enemy and puppets were terrified at the mention of his name, calling him "Bold Xiao", and offered a reward of 5,000 silver dollars for his head, but to no avail.

In the anti-"mopping-up" operation in the 33rd year of the Republic of China (1944), Xiao Binglin's troops were surrounded by heavy enemy forces. In the fierce battle, he was shot in the face, losing his front teeth and having blood streaming down his face. He tore off his clothes to wrap his wound, raised his arm and shouted, leading his troops to break through the encirclement in a bloody battle, his heroic spirit shaking the heavens. The Japanese and puppets, enraged, arrested six of his relatives including his mother, grandparents, and imprisoned them, torturing them severely in an attempt to force his surrender. Although his heart was wrenched with pain, his determination to resist the enemy became stronger. He led his troops to courageously wipe out the enemy, protecting his homeland with outstanding military achievements.

After the victory of the War of Resistance against Japanese Aggression, Xiao Binglin continued to devote himself to the cause of liberation, successively serving as the commander of the Independent Regiment of the Western Hebei Military Sub-district and the vice president of the Chahar Provincial Military and Political School. After the founding of New China, he dedicated himself to military and political education, worked diligently to cultivate talents, and remained true to his original aspiration. In 1981, Xiao Binglin passed away in Beijing at the age of 74. From a peasant boy to an anti-Japanese famous general, from fighting on the battlefield to running a school and cultivating talents, he always took loyalty and righteousness as his foundation, cherished his country, and made immortal contributions to national liberation and his hometown.

Xiao Binglin's life is a microcosm of the struggle and dedication of Zhuozhou's children in modern times. Zhuozhou has been a southern barrier of the capital since ancient times. Whenever the country is in crisis, there are always heroes rising up. He inherited the spirit of Yan and Zhao, sacrificing his family for the country in times of national crisis, disregarding life and death. His loyalty and courage are a glory of Zhuozhou and a model for future generations.

Today, Zhuozhou enjoys peaceful mountains and rivers, prosperous markets, and people living in happiness, all thanks to the bloodshed of ancestors. Martyrs like Xiao Binglin exchanged their lives for peace, and their names are forever recorded in Zhuozhou's history. The main road in Beizepan Village was renamed "Binglin Road" to express mourning. His descendants are mostly virtuous people in society, continuing the spirit of their ancestors. During the War to Resist U.S. Aggression and Aid Korea, he even sent his son to fight in Korea, continuing to shoulder the responsibility for the country.

May the children of Zhuozhou always remember the deeds of the martyrs, inherit the spirit of loyalty and courage, continue the red bloodline, love their family and country, and let the heroic spirit of the ancient county be passed down from generation to generation, forever enduring.

(Liu Huijun, Zhuozhou, April 4, 2026)
(Word count: 1000)

门球狂人

《札记·涿州》16篇

陈琳

陈琳（1913—1944），原名陈之骏，河北涿州毛家屯村人，是平西涞涿抗日根据地威名赫赫的革命英烈，以三十一岁的短暂生命，谱写了涿州儿女誓死卫国的热血壮歌。

陈琳出身书香门第，自幼聪慧好学，少年时便胸怀家国大义。11岁入涿县完小求学，17岁以优异成绩考入通县师范，是乡邻口中的青年才俊。1935年，“一二·九”爱国救亡运动风起云涌，陈琳毅然投身抗日洪流，返乡奔走宣传，唤醒民众抗日觉醒。1936年，他出任涿县五区区长，履职期间心系百姓、胸怀家国，一心为地方民众谋求安稳福祉。

1937年全面抗战爆发，山河破碎、百姓罹难，陈琳弃笔从戎，毅然带领地方武装，在拒马河畔开展抗日游击斗争，与日伪势力展开殊死对抗。1938年，他主动率部投奔八路军邓华支队，所部整编为涞涿游击队，同年加入中国共产党，彻底坚定革命信仰。此后他扎根涞涿抗日根据地，1939年牵头创建涿县首个平原抗日政权——马踏营区公所，担任首任区长，后历任涞涿四区区长、县教育科长。任职期间，他一边办学育人、凝聚民心民力，一边组织群众坚壁清野、支援前线，多次粉碎日伪扫荡围剿，成为当地群众信赖的抗日中坚。

陈琳作战有勇有谋，在涞涿地区令日伪势力闻风丧胆。1943年宁村突围战中，他身先士卒，亲手斩杀伪警备大队长曾宪章，狠狠打击了敌伪嚣张气焰；1944年，他率领武工队接连攻克北义安、孙庄日伪据点，火烧常村炮楼，连战连捷。日伪军对其恨之入骨，多次抄查其家人，以亲人性命威逼利诱，陈琳始终坚守民族气节，不为所动，舍小家顾大家，全身心投入抗日战斗。

1944年11月13日夜，陈琳带领三十余名干部与武工队员，在马踏营、横岐一带开展抗日工作，因汉奸告密，遭大批日伪军铁壁合围。面对数倍于己的强敌，他沉着指挥、奋力抵抗，激战从凌晨持续至正午，弹尽粮绝后，依旧用刺刀、石块与敌人展开肉搏，为免被俘受辱，毅然砸枪毁械，誓死不降。11月14日，陈琳与十二名战友壮烈牺牲，将青春生命永远献给了抗日救国大业。抗战诗人陈辉以“英雄非无泪，不撒敌人前。男儿七尺躯，愿为祖国捐”的诗句，深切缅怀这位铁血英烈。

陈琳烈士以书生之躯扛起抗日钢枪，以赤诚丹心守护家国河山，是涿州抗战史上的不朽丰碑。如今，烈士长眠于涿州烈士陵园，英雄事迹载入史册，浩然正气永世长存，始终被涿州人民铭记缅怀，激励着后世子孙传承红色基因，坚守家国大义。

（刘会军2026.4.12涿州）

字数:1000字


"Notes on Zhuozhou" 16

Chen Lin

Chen Lin (1913–1944), originally named Chen Zhijun, was a native of Maojiatun Village, Zhuozhou, Hebei. He was a renowned revolutionary martyr in the Laiyuan-Zhuozhou Anti-Japanese Base Area in western Hebei, and with his short life of 31 years, he composed a passionate and heroic song of Zhuozhou's sons and daughters vowing to defend the country to the death.

Chen Lin was born into a scholarly family. He was intelligent and studious from an early age, and cherished a sense of national justice even in his youth. At 11, he entered Zhuoxian County Primary School, and at 17, he was admitted to Tongxian Normal School with excellent grades, known as a young talent among the villagers. In 1935, when the "December 9th" patriotic national salvation movement surged, Chen Lin resolutely joined the anti-Japanese tide, returned to his hometown to publicize and arouse the people's awareness of resisting Japan. In 1936, he served as the district head of the 5th District of Zhuoxian County. During his tenure, he cared about the people, had the country in mind, and wholeheartedly worked for the stability and well-being of the local people.

When the full-scale War of Resistance against Japanese Aggression broke out in 1937, the country was shattered and the people suffered. Chen Lin abandoned his pen for a gun, resolutely led local armed forces, carried out anti-Japanese guerrilla struggles along the Juma River, and engaged in life-and-death confrontations with Japanese and puppet forces. In 1938, he took the initiative to lead his troops to join the Eighth Route Army's Deng Hua Detachment, and his unit was reorganized into the Laiyuan-Zhuozhou Guerrilla Force. He joined the Communist Party of China in the same year, firmly establishing his revolutionary beliefs. After that, he rooted himself in the Laiyuan-Zhuozhou Anti-Japanese Base Area. In 1939, he took the lead in establishing the first plain anti-Japanese political power in Zhuoxian County — the Mata Camp District Office, serving as the first district head. Later, he successively held positions as the district head of the 4th District of Laiyuan-Zhuozhou and the county education section chief. During his tenure, he ran schools to educate people and unite popular will and strength on the one hand, and organized the masses to carry out "empty fortress" operations (hiding grain and supplies to deny them to the enemy) and support the front line on the other. He repeatedly smashed Japanese and puppet mopping-up campaigns, becoming a trusted anti-Japanese backbone among the local people.

Chen Lin was both brave and resourceful in battles, making Japanese and puppet forces in the Laiyuan-Zhuozhou area terrified at the mention of him. In the 1943 Ningcun breakout battle, he took the lead, personally斩杀 Zeng Xianzhang, the commander of the puppet security brigade, dealing a heavy blow to the arrogance of the enemy and puppets. In 1944, he led the armed work team to successively capture the Japanese and puppet strongholds in Beiyi'an and Sunzhuang, burned down the Changcun blockhouse, winning victories one after another. The Japanese and puppet troops hated him deeply, searched his family many times, and used his relatives' lives to coerce and induce him. However, Chen Lin always坚守 his national integrity, remained unmoved, sacrificed his small family for the greater good, and devoted himself entirely to the anti-Japanese struggle.

On the night of November 13, 1944, Chen Lin led more than 30 cadres and armed work team members to carry out anti-Japanese work in the areas around Mata Camp and Hengqi. Due to a traitor's betrayal, they were surrounded by a large number of Japanese and puppet troops in an "iron wall" encirclement. Facing enemies several times their number, he commanded calmly and fought fiercely. The battle lasted from early morning to noon. After running out of ammunition and food, they still engaged in hand-to-hand combat with the enemy using bayonets and stones. Determined not to be captured and humiliated, he resolutely smashed their guns and destroyed weapons, vowing never to surrender. On November 14, Chen Lin and 12 of his comrades sacrificed heroically, dedicating their young lives forever to the cause of anti-Japanese national salvation. Chen Hui, an anti-Japanese poet, wrote the verses "Heroes are not without tears, but they do not shed them before the enemy. A man's seven-foot body is willing to be sacrificed for the motherland" to deeply mourn this iron-blooded martyr.

Martyr Chen Lin, with the body of a scholar, took up the anti-Japanese rifle, and with a sincere and loyal heart, guarded the country's rivers and mountains. He is an immortal monument in Zhuozhou's anti-Japanese history. Today, the martyr rests in Zhuozhou Martyrs' Cemetery, his heroic deeds are recorded in history, and his noble spirit will last forever. He is always remembered and cherished by the people of Zhuozhou, inspiring future generations to inherit the red gene and uphold national justice.

(Liu Huijun, Zhuozhou, April 12, 2026)
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