原文

甘泉翁官至上卿，服食约素，推所有余以给家人弟子。小宗、大宗有义田，有合食田，相从士二千九百有余。于沙贝乡，则有甘泉、独冈、莲洞馆谷。于增城、龙门，则有明诚、龙潭馆谷。于会城，则有夭关、小禺、白云、上塘、蒲涧馆谷。于西樵，则有大科、云谷、天阶馆谷。罗浮则有朱明、青霞、天华馆谷。曲江则有帽峰，英德则有清溪、灵泉馆谷。南都则有新泉、同人、惠化馆谷。溧阳则有张公洞口、甘泉馆谷。扬州则有城外行薖、甘泉山馆谷。池州则有九华山、中华馆谷。在徽州则有福山、斗山馆谷。武夷则有六曲仙掌、一曲王湛会讲馆谷。南岳则有紫云馆谷。平生以兴学养贤为任，所至之地，咸有精舍赡田，以便来学。故所造就士，皆有得于先生之学，以淑其身，以惠诸人。孟氏以得天下英才而教育为乐，如先生者，可谓得其所乐也已。吾人为孔孟之徒，贵而有位，当以先生为法。

白话

中文

湛甘泉先生官至高位（上卿，相当于高级部长），但日常衣食非常俭朴节约，将自己所有的余财都用来供给家人和弟子们。在他的大小宗族内设立了“义田”（用于公益或教育的田产）和“合食田”（用于支持族人聚餐的田产），追随他学习的士人有两千九百多人。在（南海）沙贝乡，设有甘泉、独冈、莲洞等书院学馆（提供食宿）。在增城、龙门，设有明诚、龙潭书院学馆。在广州城（会城），设有夭关、小禺、白云、上塘、蒲涧书院学馆。在西樵山，设有大科、云谷、天阶书院学馆。在罗浮山，设有朱明、青霞、天华书院学馆。在曲江，设有帽峰书院学馆；在英德，设有清溪、灵泉书院学馆。在南京（南都），设有新泉、同人、惠化书院学馆。在溧阳，设有张公洞口、甘泉书院学馆。在扬州，设有城外行薖、甘泉山书院学馆。在池州，设有九华山、中华书院学馆。在徽州，设有福山、斗山书院学馆。在武夷山，设有六曲仙掌、一曲王湛会讲（纪念王阳明与湛若水会讲）书院学馆。在南岳衡山，设有紫云书院学馆。他一生都把振兴教育、培养贤才作为自己的责任，所到之处，都建立了书院（精舍）并配备了维持运作的田产（赡田），以方便前来求学的人。因此，他所培养造就的士人，都从先生的学问中有所获益，用来修养自身品德，并进而造福他人。孟子把得到天下的优秀人才并加以教育视为人生的一大乐趣，像甘泉先生这样的人，可以说是真正得到了这种乐趣了。我们作为孔子、孟子的后学，如果显贵而身居高位，应当以甘泉先生为榜样。

英文

Master Zhan Ganquan reached a high official rank (Shangqing, equivalent to a senior minister), yet his daily clothing and food were very simple and frugal. He used all his surplus wealth to support his family members and disciples. Within his major and minor lineage branches, he established "righteous fields" (Yitian, land for public welfare or education) and "communal meal fields" (Heshi Tian, land to support clan gatherings). The scholars who followed him to study numbered over 2,900. In Shabei Township (Nanhai), there were the Ganquan, Dugang, and Liandong academies/lodges (Guangu, providing board and lodging). In Zengcheng and Longmen, there were the Mingcheng and Longtan academies. In Guangzhou city (Huicheng), there were the Yaoguan, Xiaoyu, Baiyun, Shangtang, and Pujian academies. At Mount Xiqiao, there were the Dake, Yungu, and Tianjie academies. At Mount Luofu, there were the Zhuming, Qingxia, and Tianhua academies. In Qujiang, there was the Maofeng academy; in Yingde, there were the Qingxi and Lingquan academies. In Nanjing (Southern Capital), there were the Xinquan, Tongren, and Huihua academies. In Liyang, there were the Zhanggongdongkou and Ganquan academies. In Yangzhou, there were the Chengwai Xingke and Ganquan Shan academies. In Chizhou, there were the Jiuhua Shan and Zhonghua academies. In Huizhou, there were the Fushan and Doushan academies. At Mount Wuyi, there were the Liugu Xianzhang and Yiqu Wang-Zhan Huijiang (commemorating the joint lecture of Wang Yangming and Zhan Ruoshui) academies. At Mount Heng (Southern Sacred Mountain), there was the Ziyun academy. Throughout his life, he took promoting education and nurturing worthy talents as his responsibility. Wherever he went, he established study halls (Jingshe) equipped with supporting fields (Shantian) to facilitate those who came to learn. Therefore, the scholars he cultivated all benefited from his teachings, using them to cultivate their own character and subsequently benefit others. Mencius considered obtaining the talented individuals of the world and educating them as a great joy in life; someone like Master Ganquan can be said to have truly attained that joy. We, as followers of Confucius and Mencius, if we become prominent and hold high positions, should take Master Ganquan as our model.

文化解读/分析

1. 儒家“兴学养贤”理想的实践典范：本条目集中展现了明代大儒湛甘泉（湛若水）将儒家“兴学养贤”（振兴教育、培养人才）的理想付诸实践的宏大事业。他不仅自身学问精深，更将毕生精力与资源投入教育，堪称儒家士大夫的楷模。
2. 教育网络的广泛建立：条目详细罗列了湛甘泉在广东（沙贝、增城、龙门、广州、西樵、罗浮、曲江、英德）、南京及江南（溧阳、扬州、池州、徽州）、福建（武夷山）、湖南（南岳）等地设立的大量书院学馆（馆谷、精舍）。这不仅显示了他个人的巨大影响力，也反映了明代书院教育的发达以及学者跨地域讲学、建立教育基地的现象。
3. 教育与经济支持（义田、赡田）：湛甘泉设立“义田”、“合食田”和“赡田”来支持宗族和书院运作，体现了传统教育事业对经济基础的依赖，以及士绅阶层通过捐赠田产等方式资助教育的慈善传统。这是一种可持续的教育模式。
4. 个人修身与社会责任的统一：湛甘泉自身“服食约素”，生活俭朴，却倾其所有“以给家人弟子”、“以便来学”，完美体现了儒家克己奉公、推己及人的精神。其教育目标也是“淑其身，以惠诸人”，强调个人修养与服务社会的统一。
5. 师道传承与社会影响：追随者众达“二千九百有余”，说明其学说和人格魅力吸引了大量学子。他被比作实现孟子理想（“得天下英才而教育之”）的人物，其事迹被屈大均记录并作为后世官员的榜样，凸显了教育在儒家文化传承和社会治理中的核心地位。
6. 岭南文化的辐射力：作为广东籍的大儒，湛甘泉的教育事业遍布全国多个重要文化区域，显示了岭南学术文化向外辐射的能力和影响。

关键词

养士, 湛甘泉, 湛若水, 兴学养贤, 书院, 馆谷, 精舍, 义田, 合食田, 赡田, 教育, 明代, 儒家, 士大夫, 慈善, 广东新语, 屈大均, 孟子, 孔子, 岭南文化, 广东, 南京, 西樵山, 罗浮山, 武夷山