【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)
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