【原创】2026年网文集锦

门球狂人

札记·涿州（29篇）

忠义文化

忠义文化，深植华夏千年文明沃土，凝聚着中华民族的道德操守与精神信仰。它既是古人立身行事的根本准则，也是跨越时空、历久弥新的精神文脉，滋养着代代国人的品格与气节。古典名著《三国演义》，以宏大的乱世叙事、鲜活的人物风骨，将“忠义”二字诠释至深，成为镌刻民族精神的不朽经典。千百年来，三国忠义精神薪火相传，沉淀为中华优秀传统文化中最珍贵、最深入人心的精神财富。

波澜壮阔的三国历史，有广义与狭义之分。狭义的三国始于公元220年曹丕代汉立国，终于公元266年西晋建立；广义的三国历史，自公元184年黄巾起义肇始，至公元280年东吴覆灭，近百年风云激荡，见证了王朝更迭与乱世沉浮。东汉末年，朝纲崩坏、群雄割据，战火连年不息。公元208年赤壁之战，奠定天下三分的雏形；220年曹魏定都洛阳、221年蜀汉扎根巴蜀、229年东吴建业称帝，三国鼎立的政治格局正式形成。长期战乱导致民生凋敝、人口锐减、百业萧条，社会发展遭遇重创。直至西晋一统天下，轻徭薄赋、劝课农桑、休养生息，历经动荡的中原大地，方才逐步恢复生机。

乱世出风骨，烽烟育精神。整部三国史，最深入人心、流传千古的佳话，便是发祥于古涿郡的桃园三结义。公元184年，天下大乱、黄巾四起，心怀家国的刘备、张飞、关羽相逢于涿县。三人意气相投、志存高远，于桃园之中焚香立誓，结为异姓兄弟。许下“同心协力，救困扶危；上报国家，下安黎庶”的赤诚誓言，立誓生死同心、患难与共。这段千古结义，摒弃功利、坚守大义，融家国情怀、兄弟信义、济世担当于一体，成为后世忠义精神的源头范本，更是涿州独树一帜、无可替代的文化名片。

桃园忠义精神，不止根植涿州，更跨越山海、蜚声海内外，形成了庞大的宗亲文化传承体系。广东开平龙冈古庙始建于清代康熙年间，供奉刘备、关羽、张飞、赵云四位三国先贤，是忠义文化传播的重要祖庭。以此为根基，海内外龙冈宗亲组织遍地开花，世界龙冈亲义总会成为全球规模最大的宗亲文化组织之一，世代传承忠、义、仁、勇的三国风骨。二十余年前，涿州乡贤张文真、李保田曾代表本地民间团体远赴广东参与龙冈庆典；2005年，世界龙冈亲义总会恳亲团专程到访涿州，踏访三义宫、张飞庙，溯源忠义根脉，续写了涿州三国文化的对外交流篇章。

作为桃园结义的原发地，涿州是三国忠义文化的核心摇篮与传承高地。千年岁月流转，古涿郡孕育的忠义风骨，沉淀为涿州最璀璨、最珍贵的城市文脉。涿州文化多元厚重、兼容并蓄，而发轫于三国的忠义文化，是最具辨识度、最有生命力的本土核心文化。

溯古观今，忠义文化是儒家思想的核心内核，贯穿华夏文明数千年发展历程。从上古礼义传统，到儒家“仁义礼智信”五常之道，再到三国志士匡扶社稷、安民济世的忠义践行，忠义内涵随时代不断丰富升华。忠于家国、诚于本心、扶危济困、团结向善，这份精神品格，既是古人的立身之本，更是当代社会的道德基石。

传承千年忠义文脉，当守正创新、去芜存菁。摒弃封建时代的愚忠执念，萃取爱国赤诚、守信正直、担当向善的时代精华。作为忠义文化的发源地，新时代涿州人当赓续千年文脉，传承忠义风骨，让厚重的三国文化底蕴融入城市发展、浸润人心，让中华优秀传统文化在古郡涿州生生不息、代代传扬。

刘会军 2026.7.12 涿州
字数：1000

Notes on Zhuozhou (No.29)

The Culture of Loyalty and Righteousness

Rooted deeply in the millennia-old civilization of China, the culture of loyalty and righteousness embodies the moral ethics and spiritual beliefs of the Chinese nation. It serves as a fundamental code of conduct for people in ancient times and an everlasting spiritual heritage transcending time and space, cultivating the morality and integrity of generations of Chinese people. Romance of the Three Kingdoms, a timeless literary classic, profoundly interprets loyalty and righteousness through grand narratives of turbulent times and vivid heroic characters, engraving the nation’s spirit into an immortal masterpiece. For thousands of years, the ethos of loyalty and righteousness from the Three Kingdoms era has been passed down, evolving into one of the most precious and widely cherished treasures of fine traditional Chinese culture.

The magnificent history of the Three Kingdoms can be defined in both broad and narrow senses. In the narrow sense, the period spans from 220 AD, when Cao Pi usurped the Han throne and founded the Wei regime, to 266 AD, the establishment of the Western Jin Dynasty. In the broad sense, it began with the Yellow Turban Uprising in 184 AD and ended with the fall of Eastern Wu in 280 AD, nearly a century marked by drastic dynastic shifts and widespread chaos. At the end of the Eastern Han Dynasty, imperial governance collapsed, warlords carved up territories, and wars raged year after year. The Battle of Red Cliffs in 208 AD laid the groundwork for the tripartite division of China. In 220, Cao Wei established its capital at Luoyang; in 221, the Shu Han regime settled in Bashu; in 229, Sun Quan proclaimed himself emperor in Jianye, formally solidifying the Three Kingdoms structure. Prolonged warfare led to a depleted population, depressed agriculture and crippled social development. It was not until the Western Jin unified the whole country, implemented light taxation, encouraged farming and rested the people, that the war-torn Central Plains gradually regained vitality.

Hardship forges integrity, and warfare nurtures noble spirits. The most enduring tale of the Three Kingdoms is the Oath of the Peach Garden, which originated in ancient Zhu Commandery. In 184 AD, amid the Yellow Turban Rebellion, Liu Bei, Zhang Fei and Guan Yu met in Zhuoxian County. Bound by shared aspirations and lofty ideals, they swore brotherhood before burning incense in a peach orchard, vowing: “We stand united to aid the needy and uphold justice; we remain loyal to the nation above and bring peace to the people below.” They pledged to live and die together. Free from petty self-interest and committed to great justice, this oath integrates patriotism, fraternal faith and dedication to public welfare, becoming the archetype of loyalty and righteousness for later ages and an irreplaceable cultural icon of Zhuozhou.

The spirit of the Peach Garden extends far beyond Zhuozhou, gaining global renown and forming an extensive clan inheritance system. The Longgang Ancient Temple in Kaiping, Guangdong Province, built during the Kangxi reign of the Qing Dynasty, enshrines four Three Kingdoms figures: Liu Bei, Guan Yu, Zhang Fei and Zhao Yun, functioning as the ancestral shrine for the culture of loyalty and righteousness. Based on this shrine, numerous Longgang clan associations have been founded worldwide, and the World Longgang Fraternity Association ranks among the largest global clan organizations, perpetuating the virtues of loyalty, righteousness, benevolence and bravery. More than two decades ago, Zhang Wenzhen and Li Baotian, local elites from Zhuozhou, represented a local civic group to attend Longgang ceremonies in Guangdong. In 2005, a delegation from the World Longgang Fraternity Association visited Zhuozhou, paying homage to the Temple of the Three Sworn Brothers and Zhang Fei Temple to trace the origin of loyalty and righteousness, opening a new chapter for external cultural exchanges of Zhuozhou’s Three Kingdoms heritage.

As the birthplace of the Oath of the Peach Garden, Zhuozhou is the cradle and core inheritance hub of Three Kingdoms loyalty-righteousness culture. Over thousands of years, the noble spirit nurtured here has become the most brilliant and valuable cultural lineage of the city. Boasting diverse and inclusive heritage, Zhuozhou’s most distinctive and vibrant indigenous culture is undoubtedly the loyalty and righteousness culture derived from the Three Kingdoms.

Looking back through history, loyalty and righteousness lie at the core of Confucian thought, running through China’s entire civilization. From ancient rituals and ethics to the Confucian Five Constant Virtues of benevolence, righteousness, propriety, wisdom and trustworthiness, and to the practice of safeguarding the state and comforting civilians by Three Kingdoms intellectuals, its connotation has been continuously enriched and elevated with the times. Devotion to the country, self-honesty, helping the vulnerable, unity and kindness are not only ancient standards of personal conduct but also the moral foundation of modern society.

To carry forward this millennia-old cultural lineage, we must uphold its essence, pursue innovation, discard dross and absorb fine merits. We abandon blind feudal loyalty while extracting contemporary values: patriotic devotion, integrity, a strong sense of responsibility and benevolence. As the birthplace of loyalty and righteousness culture, people in modern Zhuozhou should inherit this profound heritage, embed the profound Three Kingdoms culture into urban development and public morality, and ensure that fine traditional Chinese culture thrives and passes down endlessly in this ancient prefecture.

Liu Huijun
July 12, 2026
Zhuozhou

门球狂人

《札记·涿州》第30篇

郦氏文化

郦道元（约472—527年），字善长，北魏范阳涿人，即今河北涿州名士，其父为北魏名臣郦范，故里坐落于今涿州市清凉寺街道西道元村。太和十八年，郦道元步入仕途，承袭父爵永宁伯，历任太傅掾、治书侍御史、冀州镇东府长史、东荆州刺史、河南尹、御史中尉等职，曾两度持节巡察地方、规整区划、追剿叛匪。他为官刚正严明、秉公无私，推行教化、安定一方，在任内大力弘扬中原汉地文明，推动边地社会与文化长足发展，以清廉忠直之名留誉当世。

孝昌三年，北魏国运衰败，朝政昏暗动荡。雍州刺史图谋叛乱，朝中奸佞借刀杀人，举荐郦道元出任关右大使前往巡察。行至阴盘驿，他与随从遭叛军围困、断绝水源，身陷绝境仍正气凛然，厉声斥责逆贼，最终壮烈殉国，其弟与二子一同罹难。郦道元初葬长安城东，后归葬涿州故里，朝廷感念其忠烈，追赠吏部尚书、冀州刺史。

郦道元自幼博览典籍、钟情山水，常年访渎搜渠、踏察古迹，积累了扎实的地理学识与考据功底。他见古《水经》文简事略、疏漏颇多，不足以详尽阐释华夏水系脉络，遂穷搜典籍、广征博考，参阅古籍四百余部，勘正谬误、补全史实，倾尽心血著成《水经注》四十卷、《本志》十三篇，流传千古。虽身处南北分裂、时局动荡之世，且未曾亲至江南，他仍广集资料、严谨求证，补录各地水系水文、水利灌溉、水患灾害实况，为古代农业发展、河道治理、交通建设留存了珍贵的实证资料。

《水经注》不仅是权威地理典籍，更是文采斐然的文学佳作。全书依山水纪事、因地述史，融山川地貌、风土人情、古迹传说于一体，笔触清丽细腻、描摹生动传神。名篇《三峡》寥寥百余字，便勾勒出长江峡谷的雄奇壮阔，成为千古传诵的散文范本。该书与《三国志注》《文选注》并称古代典籍三大名注，后世《元和郡县志》《太平寰宇记》及历代一统志、地方志，皆以此书为重要考据依据，更衍生出专门研究其学术价值的“郦学”，影响深远。

如今涿州西道元村尚存郦道元故居，始建于清雍正八年，占地两千四百余平方米，现存山门、大殿均为1995年仿古重建，院落古朴清幽，承载着世人对先贤的追思。关于郦道元故里，今涿州西道元村与邻县高碑店栗各庄村存有地域争议，两地均建有纪念场馆与文化景观，足见郦氏文化在燕赵大地的深厚根基。

《水经注》共计三十余万字，是六世纪首部系统完备的综合性地理巨著，名为注疏、实为再创，开创中国写实地理学先河，在世界地理学史占据重要地位。这部典籍字里行间饱含对华夏山河的赤诚热爱，是一部承载家国情怀的传世佳作。

历代名家对郦道元赞誉有加：日本地理学家米仓二郎称其为“中世纪世界上最伟大的地理学家”，德国柏林大学前校长李希霍芬誉《水经注》为“世界地理学的先导”。毛泽东同志亦高度评价郦道元，称赞他兼具实地考察的务实精神与突破定论的创新思维，作品兼具科学价值与文学美感。

溯源郦氏文脉，郦道元的功绩不止属于涿州，更属于中国、影响着世界。从古代水系勘研，到灵渠、大运河、南水北调等旷世水利工程，先贤治水察河的治学理念代代传承。千载文脉不息，山河笔墨长存，郦道元作为华夏水文地理的一代宗师，其治学精神与家国情怀，始终熠熠生辉、启迪后人。

刘会军2026.7.19 涿州
（字数：1000）

Notes on Zhuozhou · No.30

The Culture of the Li Clan

Li Daoyuan (c. 472–527 AD), courtesy name Shanchang, was a distinguished native of Zhuo in Fanyang during the Northern Wei Dynasty, present-day Zhuozhou City, Hebei Province. His father Li Fan was a renowned minister of Northern Wei, and Li Daoyuan’s ancestral hometown lies in Xidaoyuan Village, Qingliangsi Sub-district, Zhuozhou today.

In the 18th year of the Taihe reign (494 AD), Li Daoyuan embarked on his official career and inherited his father’s noble title, Earl Yongning. He successively held posts including Attendant to the Crown Tutor, Censor-in-Chief for Document Review, Chief Clerk of the Eastern Garrison in Jizhou, Governor of Luyang, Inspector of Eastern Jingzhou, Prefect of Henan, and Palace Censor-in-Chief. Twice he traveled with imperial credentials to redefine administrative divisions and suppress rebel troops. As an official, he was upright, stern and impartial. He promoted Han culture extensively in all jurisdictions to advance local social and cultural progress, earning a lifelong reputation for integrity and loyalty.

The third year of the Xiaochang reign (527 AD) marked the decline of Northern Wei, with chaotic governance under the incompetent Empress Dowager Hu. The Inspector of Yongzhou plotted rebellion. Court villains schemed to eliminate Li Daoyuan by recommending him as Imperial Envoy to the Right of the Pass to inspect Yongzhou. When his entourage reached Yinpan Station east of present-day Lintong, Shaanxi, they were besieged by rebels and cut off from water supplies. Cornered yet unyielding, Li Daoyuan denounced the traitors fearlessly before being martyred, together with his younger brother and two sons. He was first buried east of Chang’an, then reinterred in his hometown Zhuozhou. In recognition of his heroic loyalty, the imperial court posthumously appointed him Minister of Personnel and Inspector of Jizhou.

From childhood, Li Daoyuan devoured books and cherished mountains and rivers, forming a lifelong habit of tracing watercourses and exploring historic sites. Finding the ancient Waterways Classic overly concise and riddled with gaps, he resolved to compile an exhaustive commentary. Consulting more than 437 ancient texts and countless classics, he corrected errors and supplemented lost records, devoting his life to finishing forty volumes of Commentary on the Waterways Classic and thirteen essays of Local Records, works passed down through millennia. Though living in an era of north-south division and turmoil and never traveling south of the Yangtze, he gathered materials rigorously to document river systems, irrigation works and flood disasters, leaving invaluable references for ancient agriculture, river regulation and transportation planning.

Far more than an authoritative geographic treatise, Commentary on the Waterways Classic is a masterpiece of literary prose. It records history by mountains and rivers, weaving landforms, folk customs, ancient relics and myths into vivid, elegant narratives. Its famous excerpt The Three Gorges sketches the grandeur of the 700-li Yangtze gorges in merely 150 words, an immortal prose model. Alongside Pei Songzhi’s Annotations to Records of the Three Kingdoms and Li Shan’s Annotations to Selected Literature, it ranks among China’s three great classical commentaries. Later geographic works including Records of Prefectures and Counties of the Yuanhe Era, Universal Records of the Taiping Era, and all imperial and local gazetteers from the Yuan to Qing dynasties draw heavily on it, spawning an independent academic discipline known as Li Studies.

The Former Residence of Li Daoyuan still stands in Xidaoyuan Village, Zhuozhou. First built in the eighth year of the Yongzheng reign of the Qing Dynasty, it covers 2,402.4 square meters. The surviving gate hall and main hall were reconstructed in 1995 in Han-dynasty architectural style, with murals inside depicting Li Daoyuan’s journeys across rivers and mountains. A dispute persists over his birthplace between Xidaoyuan Village of Zhuozhou and Ligezhuang Village in neighboring Gaobeidian, which has built a Li Daoyuan Park with a statue and lake. Both sites bear witness to the profound roots of Li Clan culture across Yan and Zhao lands.

Exceeding 300,000 characters, Commentary on the Waterways Classic is China’s first comprehensive, systematic geographic magnum opus compiled in the 6th century. Though nominally a commentary, it stands as an original creative work that pioneered China’s realistic geography and occupies a pivotal place in global geographic history. Brimming with sincere love for China’s landscapes, it is a timeless patriotic classic.

Scholars worldwide have spoken highly of Li Daoyuan. Japanese geographer Jiro Mikura hailed him as “the greatest geographer of the medieval world”. Ferdinand von Richthofen, former President of Humboldt-Universität zu Berlin, praised Commentary on the Waterways Classic as “the forerunner of world geography”. Chairman Mao Zedong also held Li Daoyuan in high regard, commending his pragmatic spirit of field surveys and innovative courage to challenge outdated theories, noting his work unites scientific value with literary charm. Mao often cited Li Daoyuan to inspire contemporaries to embrace pioneering ideas.

The legacy of Li Daoyuan extends far beyond Zhuozhou, belonging to China and the whole world. His philosophy of investigating rivers and harnessing water has endured, informing monumental hydraulic projects from the Lingqu Canal and Grand Canal to the South-to-North Water Diversion Project. For thousands of years, his cultural lineage has endured, preserved in written records of mountains and rivers. As the founding master of Chinese hydrological geography, Li Daoyuan’s scholarly perseverance and profound patriotism shine eternally to enlighten later generations.

Liu Huijun
July 19, 2026
Zhuozhou
(Word count: 1,000)

门球狂人

《札记.涿州》31篇

禅宗文化

禅宗，是佛教东传后深度融合中华文脉的智慧结晶，是最具中国特色的佛教宗派，以“教外别传，不立文字，直指人心，见性成佛”为核心要义，跨越千年岁月，绵延不绝，成为东方文化乃至人类文明的珍贵瑰宝。而将禅宗本土化、大众化，铸就千年禅学根基的核心人物，便是祖籍范阳（今河北涿州）的唐代高僧——六祖惠能大师。

惠能大师是中国禅宗的实际奠基人，更是享誉世界的东方先哲，与孔子、老子并称“东方三圣人”，其思想深刻影响了中国哲学、文艺与世人处世之道。惠能幼时家贫、父早离世，以砍柴谋生，未曾饱读诗书，却天赋慧根、心性通透。他远赴黄梅拜入五祖弘忍门下参修佛法，彼时弘忍欲遴选衣钵传人，令众弟子作偈明心。上座神秀作偈：“身是菩提树，心如明镜台，时时勤拂拭，勿使惹尘埃”，谨守渐修之道，却未勘破本心本源。目不识丁的惠能听闻后，请人题偈于壁：“菩提本无树，明镜亦非台，本来无一物，何处惹尘埃。”此偈直击本心、通透究竟，深得弘忍认可，得传衣钵心法，成为禅宗六祖。

相较于印度原始佛教的繁复仪轨，惠能重构了禅宗修行内核，打破门第与形式桎梏，让佛法走出庙堂、扎根民间。他提出“在家亦得修行”，主张修行不拘形式，穿衣吃饭、日常言行皆是修心，倡导众生自性本净、顿悟即可成佛，彻底褪去佛教的疏离感，赋予禅学生活化、大众化的特质。其语录由弟子整理成《六祖坛经》，这是中国佛教史上唯一一部非佛陀宣讲却尊为“经”的典籍，是佛教中国化的标志性成果。

历代先贤皆高度认可惠能禅学的时代价值。毛主席曾深耕禅宗典籍，熟读《六祖坛经》，常年随身携带、潜心研读，曾精准定义其为“劳动人民的佛经”。他深刻阐释释迦牟尼普渡众生、解救世人疾苦的初心，与共产党人为民解忧、为民奋斗的追求高度契合，肯定了禅宗文化向善利民的精神内核。同时，禅宗思想滋养了近代无数仁人志士，谭嗣同、章太炎等思想家皆汲取禅学智慧，构建自身思想体系，其深远影响可见一斑。

溯源禅宗源流，佛法自西汉哀帝年间传入中国，历经千年翻译、吸纳、革新，与儒、道本土文化深度交融，衍生出诸多佛教宗派。相较于东南亚、西藏佛教的传播形态，传入中原的佛教，在成熟的华夏文明浸润下，摒弃全盘照搬，取其精华、融会贯通，最终由禅宗完成彻底本土化革新。禅宗始于灵山拈花、迦叶会心的渊源，经达摩一苇渡江、慧可断臂求法的坚守，历经五代祖师传承，终由惠能发扬光大，成为中国佛教流传最久、影响最广的宗派。

千余年来，禅学思想渗透华夏文脉肌理，滋养宋明理学发展，浸润书画诗文艺术，重塑国人思维与处世智慧，为中华优秀传统文化赋能铸魂。
惠能大师祖籍涿州，是涿州珍贵的历史文化名片。为传承禅韵文脉、赓续先贤智慧，涿州倾力打造六祖禅寺，各界人士同心助力、慷慨共建。2023年六祖禅寺正式对外开放，既复原了千年禅脉底蕴，补齐了涿州历史文化版图，也让源远流长的禅宗文化在范阳大地焕发新生、代代相传。

刘会军2026.7.26 涿州
（字数：1000）


Notes on Zhuozhou · No.31

Zen Culture

Zen Buddhism is the crystallization of wisdom formed after Buddhism was introduced into China and deeply integrated with traditional Chinese culture. It is the most indigenous Buddhist school in China, governed by its core tenet: a special transmission outside the scriptures, not relying on written texts, pointing directly to the human mind, and realizing Buddhahood upon seeing one’s inherent nature. Having endured for over a thousand years, Zen has evolved into an invaluable treasure of Eastern culture and even global civilization. The pivotal figure who localized and popularized Zen and laid its millennial ideological foundation is the eminent Tang monk Huineng, the Sixth Patriarch, whose ancestral home lies in Fanyang, present-day Zhuozhou of Hebei Province.

Regarded as the actual founder of Chinese Zen and a world-renowned Eastern sage, Huineng ranks alongside Confucius and Laozi as one of the "Three Sages of the East". His doctrines have profoundly shaped Chinese philosophy, literature, art and the worldview of Chinese people. Losing his father at an early age, Huineng grew up in poverty and made a living by cutting firewood. Though illiterate with no formal schooling, he was endowed with innate wisdom and lucid spiritual perception. He traveled far to Huangmei to study Buddhism under Hongren, the Fifth Patriarch. As Hongren advanced in years and intended to pass down the Dharma mantle, he instructed his disciples to compose gathas to manifest their spiritual attainment. Shenxiu, the leading elder monk, wrote:
The body is the Bodhi tree,
The mind a bright mirror stand.
Polish it diligently day by day,
Lest dust should alight thereon.
His verse embodied gradual cultivation yet failed to perceive the original essence of the mind. Having overheard this gatha, the unlettered Huineng asked others to inscribe his own verse on the wall:
Bodhi is fundamentally no tree,
Nor is the bright mirror a stand.
Originally there is not a single thing;
Where could dust possibly settle?
This verse pierces straight to the original mind and reveals ultimate truth, winning full recognition from Hongren, who then transmitted the Dharma mantle to Huineng and formally acknowledged him as the Sixth Patriarch of Zen.

Breaking away from the cumbersome rituals of primitive Indian Buddhism, Huineng restructured the core practice of Zen, dismantling barriers of sect hierarchy and formal rituals to bring Dharma out of temples and root it among ordinary people. He advocated that enlightenment could be attained even by lay practitioners, maintaining that spiritual cultivation exists in all daily routines such as dressing and eating, and that all beings are endowed with pure inherent nature capable of achieving Buddhahood through sudden awakening. He eliminated the remoteness of Buddhism and endowed Zen with down-to-earth, popular characteristics. His discourses were compiled by his disciples into The Platform Sutra of the Sixth Patriarch, the only Buddhist scripture in Chinese history compiled by a Chinese monk rather than Sakyamuni himself, marking a landmark achievement in the Sinicization of Buddhism.

Generations of insightful figures have affirmed the contemporary value of Huineng’s Zen philosophy. Mao Zedong delved deeply into Zen classics and studied The Platform Sutra thoroughly, often carrying the book with him for intensive reading. He precisely defined the work as "a Buddhist scripture belonging to the working people". He elaborated that Sakyamuni’s original aspiration to deliver all living beings from sufferings resonates closely with the Communist Party’s mission to relieve the people of hardship and distress, affirming the positive virtue of Zen culture in benefiting the public. Moreover, modern thinkers including Tan Sitong and Zhang Bingyang drew nourishment from Zen ideology to construct their theoretical frameworks, a testament to Zen’s far-reaching influence.

Buddhism was first introduced to China in the reign of Emperor Ai of the Western Han Dynasty. Over nearly a thousand years of translation, absorption and innovation, it merged profoundly with indigenous Confucianism and Taoism, giving rise to multiple Buddhist sects. Unlike the propagation of Buddhism in Southeast Asia and Xizang, Buddhism entering the Central Plains encountered a mature Chinese civilization complete with sophisticated institutions and profound philosophical systems founded by Confucius, Mencius, Laozi and Zhuangzi. Instead of copying Indian Buddhism wholesale, Chinese people selectively absorbed, revised and innovated upon its doctrines. It was Zen that ultimately accomplished the thorough localized transformation of Buddhism in the Sui and Tang dynasties.
Zen traces its origin back to the Flower Sermon on Vulture Peak, when Mahakashyapa attained enlightenment through a smile upon seeing the Buddha holding a lotus flower. The Dharma was passed down through Bodhidharma crossing the Yangtze River on a single reed, Huike cutting off his arm in sincere pursuit of Dharma, and five successive patriarchs before being carried forward vigorously by Huineng. To this day, Zen remains the longest-lasting and most influential Buddhist school across China.

For more than a thousand years, Zen thought has permeated every facet of Chinese civilization. It nourished the formation of Neo-Confucianism in the Song and Ming dynasties, inspired traditional Chinese painting, calligraphy and poetry, reshaped Chinese people’s modes of thinking and philosophy of life, and endowed traditional Chinese culture with profound spiritual vitality.
As Huineng’s ancestral hometown, Zhuozhou boasts this immortal cultural asset. To inherit Zen heritage and carry forward the wisdom of ancient sages, the local government of Zhuozhou invested heavily in constructing the Sixth Patriarch Temple with generous donations from local entrepreneurs represented by Li Baotian and his Tianbao Group. The temple officially opened to visitors in 2023, restoring the thousand-year Zen lineage, enriching Zhuozhou’s cultural landscape, and enabling time-honored Zen culture to thrive and be passed down endlessly on the land of Fanyang.

Written by Liu Huijun
July 26, 2026, Zhuozhou
(Word count: 1000)

门球狂人

《札记·涿州》32篇

易道文化

《易经》，是承载华夏文明、阐释天地万象变迁的上古经典。上古三易包含《连山》《归藏》《周易》三部典籍，岁月流转，前二者已然失传，唯有《周易》传世至今，绵延数千年，滋养华夏文脉。作为中华智慧的源头活水，《易经》跳出片面认知，以整体视角观照世间万物，构建起天人合一的东方哲学体系，将天地自然与人间世事相融相通，诠释万物共生、阴阳相生的宇宙规律。

自古以来，《易经》常以卜筮之用为人熟知，用以推演世事、预判得失、参悟规律。但其真正价值，远不止术数推演，更是囊括哲学、政治、生活、文艺、科学的百科式经典。它位居诸经之首，统领百家学说，包罗万象、精微深邃，锚定了中华传统文化的精神根基，是贯穿中华文明发展的核心文脉。

谈及涿州易道文化，不得不提北宋易学宗师邵雍。邵雍（1012—1077），字尧夫，自号安乐先生、伊川翁，谥康节，位列“北宋五子”，是宋代理学、象数易学与诗学大家。其祖籍为古范阳，即今河北涿州大邵村，这片督亢沃土，是一代易学圣贤的文脉根脉。年少时，邵雍随父迁居卫州共城，隐居苏门山潜心苦读，遍历河、汾、淮、汉诸地，广览山川、体悟大道，后师从名师研习《河图》《洛书》与伏羲先天八卦，终集上古易学之大成，自成一派、独开新境。

邵雍治学，不囿前人陈说，重在体悟贯通。深耕易道数十载，他洞彻天地运转、阴阳消长、世道更迭的核心规律，小至草木生灵、大至宇宙乾坤，皆了然于心。其学识浩瀚精深、德行温润谦和，学识与修为相辅相成，被世人尊为当世高士。他潜心著述、潜心悟道，摒弃浮华、隐居治学，写下数十万言易学典籍，传承先天易学真谛，却始终淡泊名利、低调自持。

纵观其一生行迹，皆是守道初心。十六岁卜居苏门山，三十岁游历河南、安葬亲眷，后定居洛阳讲学授徒、著书立说。一生两度被朝廷举荐，皆淡泊仕途、称疾不赴，潜心深耕易道、传道育人。熙宁十年，邵雍辞世，终年六十七岁，后世追谥康节，至南宋从祀孔庙，得以千古尊崇。

邵雍一生著作等身、字字珠玑。《皇极经世书》推演宇宙起源、自然演化、历史兴衰，以象数之学贯通古今，是其易学与史学的核心著作；《渔樵问对》以渔樵对话的通俗形式，阐释天地阴阳、人生大道，将高深易理融入日常世事，诠释道法自然的真谛；《伊川击壤集》收录其三千余首诗作，以诗载道、以文传理，融易学哲思于笔墨之间。

最广为流传的《山村咏怀》，二十字极简小诗，以一至十数字铺陈山水烟火，清新质朴、大道至简：“一去二三里，烟村四五家。亭台六七座，八九十枝花。”高深易道，终归于平淡烟火，尽显宗师通透豁达的人生境界。

文脉有根，先贤有迹。如今涿州东仙坡镇康节路旁，邵雍雕像巍然矗立，守望故土文脉，铭记这位范阳先贤的卓越功绩。作为涿州八大历史文化名人之一，邵雍以毕生之力传承、革新易学文化，让千年易道在督亢大地落地生根、代代相传，成为涿州本土文脉中温润厚重、独一无二的易道文化瑰宝。

刘会军2026.8.2涿州
（字数：1000）

Notes on Zhuozhou · Essay No.32

The Culture of Yi Learning

The I Ching is an ancient classic carrying Chinese civilization, illustrating the transformations of all phenomena in the universe. The three primordial versions of Yi consist of Lianshan, Guicang and Zhouyi. With the passage of time, the first two have been lost to history, and only the Zhouyi has survived for thousands of years, nourishing the cultural lineage of the Chinese nation. As the fountainhead of Chinese wisdom, the I Ching transcends one-sided perceptions. It observes all things from a holistic perspective and establishes an Eastern philosophical system of Harmony between Man and Nature, connecting heaven, earth and human affairs, and interpreting the cosmic law of interdependence and mutual generation of all beings.

Since ancient times, the I Ching has been widely known for divination, used to deduce worldly developments, predict gains and losses and perceive underlying laws. Yet its value extends far beyond numerological inference. It is an encyclopedic classic embracing philosophy, politics, daily life, literature, art and science. Ranking foremost among all classics, it guides numerous schools of thought. Profound and all-embracing, it lays the spiritual foundation of traditional Chinese culture and constitutes the core thread running through the evolution of Chinese civilization.

When speaking of Yi culture in Zhuozhou, one figure stands out: Shao Yong, the great master of Yi learning in the Northern Song Dynasty. Shao Yong (1012–1077), courtesy name Yaofu, self-styled Gentleman of Peace and Joy and Elder Yichuan, posthumous title Kangjie. He is counted among the Five Masters of the Northern Song Dynasty, a distinguished scholar of Neo-Confucianism, symbolic numerology of Yi and poetry. His ancestral home was ancient Fanyang, present-day Dashao Village in Zhuozhou, Hebei Province. This fertile land of Dukang formed the cultural root of the sage of Yi learning. In his youth, Shao Yong moved with his father to Gongcheng in Weizhou. He secluded himself on Mount Sumen to pursue diligent study, traveling extensively across the Yellow, Fen, Huai and Han river regions to observe landscapes and comprehend the Great Dao. Later, he studied the River Map, the Luo Script and Fuxi’s Primordial Bagua under distinguished tutors. Eventually he synthesized the ancient Yi scholarship and founded an original academic school.

In his research, Shao Yong refused to be confined by established theories of predecessors and focused on comprehension and integration. Decades of immersion in Yi wisdom enabled him to grasp the fundamental laws of cosmic operation, wax and wane, and vicissitudes of human society. He understood everything thoroughly, from plants and creatures to the whole universe. Endowed with profound knowledge and gentle virtue, he was revered as an outstanding scholar of his age. Devoted to writing and pursuing the Dao, he rejected vanity and lived in seclusion. He produced hundreds of thousands of words of works on Yi learning to inherit the essence of Primordial Yi, remaining indifferent to fame and fortune.

His lifelong path embodied unwavering devotion to the Dao. At sixteen, he settled on Mount Sumen. At thirty, he traveled across Henan to bury his parents, and later resided in Luoyang to teach and write. Twice recommended for official posts by the imperial court, he declined both on grounds of illness, concentrating on researching Yi learning and educating disciples. He passed away in the tenth year of the Xining reign, aged sixty-seven. Later granted the posthumous title Kangjie, he was offered sacrifices in the Confucian Temple in the Southern Song Dynasty, winning eternal veneration.

Shao Yong authored numerous influential works. Huangji Jingshi Shu explores the origin of the universe, natural evolution and historical rise and fall, linking past and present through symbolic numerology, serving as the cornerstone of his theories on Yi learning and history. Dialogues Between a Fisherman and a Woodcutter adopts conversations between the two figures to interpret yin-yang principles and the universal Dao, integrating profound Yi theories into ordinary life and revealing the truth that the Dao follows nature. Collection of Poems from Yichuan gathers more than three thousand poems written by him, conveying philosophical ideas through verses.

His most celebrated piece, Ode to a Mountain Village, is a concise twenty-character poem depicting rural scenery with numerals from one to ten, simple yet embodying the ultimate truth:

A mile or two stretches the road;
Four or five hamlets curl with smoke.
Six or seven pavilions stand along the way;
Eight, nine, ten blossoms are in bloom.

Profound Yi wisdom ultimately returns to the simplicity of mortal life, fully reflecting the sage’s open-minded and enlightened state of mind.

Cultural heritage has roots, and virtuous ancestors leave traces. Today, a statue of Shao Yong stands beside Kangjie Road in Dongxianpo Town, Zhuozhou, watching over the local cultural heritage and commemorating the remarkable achievements of this native sage of Fanyang. As one of the eight great historical cultural figures of Zhuozhou, Shao Yong spent his whole life inheriting and innovating Yi studies. He rooted the age-old Yi culture on the land of Dukang and passed it down through generations, forming a unique, profound treasure within Zhuozhou’s local cultural lineage.

Liu Huijun
August 2, 2026
Zhuozhou

门球狂人

《札记·涿州》33篇

红色革命文化

涿州自古扼守京畿咽喉，地理位置险要，近代岁月风云激荡、饱经沧桑。这片厚重的古城热土，孕育出涿州早期共产党人魏颂尧、张廷瑞，二人初心如炬、播撒火种，见证冀中平原艰苦卓绝的敌后抗日斗争，留存大量悲壮珍贵的革命史实，铺展一条脉络清晰、底蕴厚重、独一无二的涿州红色历史长卷。

涿州红色星火，在风雨暗夜中悄然萌发。本土进步志士魏颂尧率先觉醒，创办《涿县旬刊》传播进步思想，秘密开展地下革命工作，以笔为刃唤醒民众，为涿州党组织诞生奠定了思想与群众基础。受其影响，革命先驱张廷瑞心怀家国、返乡拓荒，以尚庄小学教员身份秘密潜伏，广泛传播革命理念，于1928年牵头创建涿县第一个党组织——中共涿县特支，正式点燃涿州大地的革命火种。胞弟张廷宗紧随兄长投身革命，被选派奔赴苏区深造淬炼，初心不改、矢志报国，最终牺牲于革命岗位，牺牲时任红军营党代表。兄弟二人同心向党、以身许国，铸就涿州早期革命的赤诚丰碑。

全面抗战爆发后，山河飘摇、家国危亡。张廷瑞毅然投身武装抗日洪流，出任涿固新联合县县长，驰骋冀中战场奋勇杀敌，1940年在激烈突围战斗中壮烈牺牲。陈琳英勇殉国，肖炳林、郑福顺等一众本土志士相继挺身而出，立足平津保三角抗日腹地，组建基层抗日组织、搜集敌军情报、袭扰敌伪据点，在物资匮乏、环境恶劣的绝境中坚守敌后抗战，以赤诚热血誓死守护家乡故土，用平凡身躯筑起涿州抗日屏障。

日寇铁蹄侵占涿州全境后，烧杀掳掠、横行施暴，制造多起惨烈惨案，给涿州百姓带来无尽苦难与深重创伤。奔流不息的大清河，沉淀着不容辩驳的侵华实物罪证。上世纪八十年代，当地群众在大清河河道淤泥之中，成功打捞起一台日军94式超轻型装甲车。抗战期间，日军大举进军涿保一线，这台装甲车随军用浮桥倾覆坠入河道，历经半个世纪岁月尘封重见天日。这件冰冷的钢铁遗存，是日军侵略华北、蹂躏冀中乡土的有力铁证，无声镌刻着山河破碎、百姓流离的沉痛民族记忆。

艰苦卓绝的敌后抗争终迎曙光，涿州大地迎来历史性伟大转折。1949年3月23日，党中央自西柏坡启程开启伟大“进京赶考”之路，24日傍晚进驻涿县，中共五大书记一行留宿涿州，此地成为进京建国征程中意义非凡的关键一站。坐落于三义小学内的党中央进京驻涿纪念馆，完整留存这段珍贵党史记忆。馆内详实史料生动还原领袖驻足涿州、运筹建国大业、擘画家国未来的历史场景，“进京赶考”的初心嘱托，为涿州厚重的红色文脉烙下独一无二的时代印记。

从魏颂尧启蒙传薪、涿县特支破土萌芽，到张氏兄弟及众英烈浴血卫国的赤诚担当；从日军侵华留下的血泪伤痕，到进京赶考开启的崭新时代，诸多红色印记彼此交融、层层积淀，构筑起完整鲜活、脉络贯通的涿州革命叙事。英烈坚定的家国信仰、大清河装甲车承载的历史警示、驻涿纪念馆蕴含的赶考初心，共同构筑起涿州底蕴深厚、独树一帜的红色文化根基。

百年岁月流转，烽火记忆永存。本土志士王杰自费筹建红色抗战展览馆，守护乡土红色遗存、赓续革命血脉。挖掘、整理、传承涿州本土红色史料，缅怀革命先烈、铭记民族苦难、赓续赶考精神，是当代涿州人责无旁贷的使命担当。深耕乡野红色遗存、活化本土革命往事，让尘封史实、珍贵物证广为流传，持续讲好涿州红色故事、传承范阳红色文脉，让红色基因生生不息、代代永续。

（正文：1000字）

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门球狂人

《札记.涿州》34篇

《札记·涿州》34篇

非遗文化

自古涿州为督亢古地、天下名州，千年文脉浸润沃土，岁月沉淀风物，市井烟火孕育世代传承。在涿州八大主流文化谱系中，非遗民俗文化最接地气、最具生机。它不囿于史书典籍，不藏于楼台深院，鲜活生长于街巷市井、匠人掌心、四时节庆之间，是一方土地最温情、最生动的文明密码。

非物质文化遗产，是乡土文明的活态载体，是民众代代赓续的生活美学与精神根脉。截至2025年官方权威公示，涿州已构建完善的省、市、县三级非遗保护名录体系，现有各级非遗代表性项目一百项，在册代表性传承人一百零一人，文化底蕴厚重，传承梯队完备。其中省级非遗三项：横岐调、涿州十不闲、蒲氏蛋雕；保定市级非遗二十九项；涿州市级非遗六十八项。层级清晰、分类完备，构筑起涿州民俗文化完整的生态体系，目前本地暂无国家级非遗项目。

岁月深耕文脉，数据见证积淀。涿州非遗门类丰富多元，涵盖传统戏剧、民间曲艺、乡土花会、手工技艺、民俗饮食、传统医药等众多领域，百态纷呈、各有千秋。横岐调曲调古朴悠扬，是北方乡土戏曲的珍贵遗存；涿州十不闲说唱兼备、手脚齐鸣，是涿州节庆民俗的标志性符号；蒲氏蛋雕于方寸薄壳间精雕细琢，以微毫匠心雕琢天地万象。此外，北派鸟笼制作、传统绳结、剪纸面塑、笙器雕琢、传统美食技艺等民间手艺薪火相传，融地域历史、民俗风情、传统审美于一体，让千年范阳古韵可触、可观、可感。

回望过往，涿州诸多非遗技艺，多凭师徒口传心授、家族世代承袭，散落乡野民间，默默存续、静静绵延。长期以来，各类非遗技艺、民俗典故记载零散、资料碎片化，始终缺乏系统梳理与通俗阐释。涿州本土长期空缺一部全面、系统、通俗的非遗民俗大众读本，成为本地文史整理与乡土文化传播的明显短板。

立足乡土文脉传承，深耕涿州文史考据，依托百项非遗资源与百位传承人事迹的系统梳理，《涿州非遗民俗文化》大众通俗读本编撰工作现已启动。以温润札记笔法解读千年乡土文脉，以通俗白话解析古老传统技艺，系统梳理非遗渊源、技艺特色、传承脉络与民俗场景，补齐涿州非遗文史短板，让深藏乡野的传统手艺走出小众、走进大众，让零散细碎的本土文脉聚沙成塔、汇集成章。

文脉永续，贵在守正固本；非遗长青，重在活态新生。百项非遗，百样匠心，每一项技艺都是岁月淬炼的民间智慧，每一种民俗都是涿州独有的故土情怀。梳理非遗文脉、守护乡土传承，是对历代匠人的崇高致敬，更是对千年范阳文明的接续赓续。

愿涿州百项非遗生生不息，千年古韵薪火相传，让沉淀千载的烟火文脉，在新时代绽放出温润璀璨的独特光彩。

免责声明

本文内容基于公开文史资料、官方公示数据及本土民俗考据整理而成，观点仅为文史文化研究交流，不构成任何商业及权威定论。部分民俗渊源、技艺传承说法因地而异、口传有别，如有疏漏偏差，欢迎批评指正、交流勘误。

作者简介

刘会军，河北涿州文史自媒体《涿州头条》创办人，乡土文史研究者。长期深耕涿州地域文化、红色历史、民俗非遗、乡贤文脉整理考据，以札记文体记录涿州风物、传承本土文脉，致力于系统化梳理、通俗化传播涿州千年历史文化。