原文
地至广南而尽，尽者，尽之于海也。然琼在海中三千余里，号称大洲，又曰南溟奇甸。他若广之大奚，为急水、佛堂一门之障，周回有三十屿，广二百里。其西南之老万山又过之。潮之南澳，中分为四，与肇庆之海陵，皆广三百余里。廉之龙门岛，高之硇洲【注：原文为<0xE7><0x9F><0xB1>冋，据上下文及地理位置，应为硇洲】，雷之涠洲、蛇洋洲，皆广百里，开辟之可以为一县，皆广南之余地在海中者也，则地亦不尽于海矣。地不尽于海，凡海中之山，若大若小，其根蒂或与地连，或否，是皆地矣。虽天气自北而南，于此而终，然地气自南而北，于此而始。始于南，复始于极南，愈穷而愈发育，故其人才之美有不生，生则必为天下之文明。盖其位在离，离中虚，故广南之地多虚，极南之地在海中尤虚。虚而生明，故其人足文而多智，学得圣人之精华，辞有圣人之典则，以天忝乎海滨邹鲁。盖自秦、汉以前为蛮裔，自唐、宋以后为神州，虽一撮之多，非洲非岛，在烟水渺瀰蛟鼍出没之间，亦往往有衣冠礼乐存焉。地之尽于海者，与诸夏而俱穷，其不尽于海者，不与诸夏而俱穷。南而又南，吾不知其所底矣。
白话
中文
陆地延伸到广南地区就到了尽头，所谓的尽头，是指陆地终止于大海。然而海南岛（琼）远在海中三千多里，号称大洲，又叫做“南溟奇甸”。其他像广州府的大奚山（今香港大屿山一带），是急水门、佛堂门水道的屏障，周围有三十多个岛屿，广达二百里。它西南方向的老万山群岛则更大。潮州府的南澳岛，岛屿连片，与肇庆府的海陵岛，都广达三百余里。廉州府的龙门岛，高州府的硇洲，雷州府的涠洲、蛇洋洲，都广达百里，如果加以开发，都可以设立一个县，这些都是广南陆地在海中的延伸部分。如此看来，陆地也并非真的终止于大海。陆地既然不终止于大海，那么凡是海中的山岛，无论大小，它们的根基无论是否与大陆相连，都算是陆地。虽然“天气”（自然的阳气、北方之气）从北向南流布，到这里就终止了，然而“地气”（自然的阴气、南方之气）却从南向北生发，从这里开始。地气始于南方，更始于极远的南方海岛，越是边远的地方反而越能蓬勃发展。因此这里的人才要么不出现，一旦出现，必定能为天下文明作出杰出贡献。大概是因为广南在八卦方位中处于“离”位，“离”卦的卦象是中虚（外实内虚），所以广南的地域多有虚灵之气，极南海岛尤其如此。因为虚灵所以能生发光明智慧，因此这里的人们富有文采且充满智慧，能学到圣人思想的精华，文章也具有圣人著作的典范，无愧于“海滨邹鲁”的美誉。广南地区在秦汉以前被视为蛮荒之地，但从唐宋以后就成为中华文明（神州）的一部分。即使是那些零星散布、或非大陆或非岛屿，处于烟波浩渺、蛟龙出没的险远之地，也往往存在着衣冠礼仪和文化传承。那些终止于海岸的陆地，如同中原各地一样有其界限；而那些延伸入海的陆地，则不像中原各地那样有穷尽。向南，再向南，我不知道它的尽头究竟在哪里啊。
英文
The land extends to the Guangnan (Guangdong) region and reaches its end; this end means terminating at the sea. However, Qiong (Hainan Island) lies over three thousand li out in the sea, known as the Great Continent, and also called the "Marvelous Land of the Southern Sea." Other examples include Daxi Mountain of Guangzhou Prefecture (around modern-day Lantau Island, Hong Kong), which serves as a barrier for the Jishui and Fotangmen channels, surrounded by over thirty islets and spanning two hundred li. To its southwest, the Laowanshan archipelago is even larger. Nan'ao Island of Chaozhou Prefecture, a chain of islands, and Hailing Island of Zhaoqing Prefecture, both span over three hundred li. Longmen Island of Lianzhou Prefecture, Naozhou Island of Gaozhou Prefecture, and Weizhou and Sheyangzhou Islands of Leizhou Prefecture, each span a hundred li. If developed, any of these could establish a county; they are all extensions of Guangnan's land into the sea. Thus, the land does not truly end at the sea. Since the land does not end at the sea, all mountains and islands within the sea, large or small, whether their foundations connect to the mainland or not, are considered land. Although the "Heavenly Qi" (natural Yang energy, northern energy) flows from north to south and terminates here, the "Earthly Qi" (natural Yin energy, southern energy) flows from south to north and originates here. It begins in the south, and further begins in the extreme south (the islands); the more remote the place, the more vigorously it develops. Therefore, the talented individuals from here may not emerge frequently, but when they do, they are bound to make outstanding contributions to the civilization of the world (tianxia). This is likely because Guangnan corresponds to the "Li" trigram position in the Bagua cosmology. The Li trigram is characterized by being "empty in the middle" (solid outside, empty inside), thus the land of Guangnan possesses much ethereal qi (xu), and the southernmost islands in the sea are especially so. Because of this ethereal quality, it generates brightness and wisdom. Consequently, the people here are rich in literary talent and wisdom, capable of grasping the essence of the sages' thoughts, and their writings exhibit the standards of sagely works, rightfully earning the reputation of "Zou and Lu by the Sea" [comparing the region to the culturally significant homelands of Confucius and Mencius]. Before the Qin and Han dynasties, the Guangnan region was considered barbarian territory, but since the Tang and Song dynasties, it has become part of the divine land (Shenzhou, i.e., civilized China). Even in those scattered places, neither mainland nor distinct island, amidst the vast misty waters where dragons and sea monsters appear, one often finds proper attire, rituals, and cultural heritage preserved. The parts of the land that end at the coast are finite, like the rest of the central plains (Zhuxia); however, the parts that extend into the sea are not finite like the central plains. Southward, and further southward, I do not know where its end truly lies.
文化解读/分析
本段文字出自《广东新语》卷二“地语”，集中体现了屈大均对广东地理及其文化意义的独特见解。
- 地理观的突破与重塑：屈大均首先挑战了传统以大陆为中心的地理观，认为广东的“地”并未终止于海岸线，而是通过众多岛屿向海洋无限延伸。这不仅是对广东地理范围的重新界定，更蕴含着一种面向海洋、肯定海洋空间的意识。他列举海南、大奚、南澳、硇洲、涠洲等岛屿，强调其广阔与可开发性，视之为“广南之余地”，打破了“陆地止于海”的传统认知。
- “气”论与南方文化自信：作者运用中国传统的“气”论（天气、地气）来解释广东的文化特质。他提出“天气自北而南，于此而终；地气自南而北，于此而始”的观点，认为广东是“地气”始发之地，尤其是极南的海岛，地气更为充沛，具有“愈穷而愈发育”的潜力。这套理论为南方，特别是岭南地区的文化发展提供了宇宙论基础，颠覆了北方中心主义的文化等级观，强调了南方的生机与潜力。
- “离”卦与地域人文精神：屈大均将广东的地理方位与《易经》八卦中的“离”卦相联系。“离”象征火、光明、南方，其卦象“中虚”。作者认为广东之地，尤其是海岛，具有“虚”的特质，“虚而生明”，因此孕育出富有文采、充满智慧的人才（“足文而多智”），能够传承圣人之道。这是一种典型的将自然地理、宇宙哲学与人文精神相结合的论述方式，旨在提升广东文化地位。
- “海滨邹鲁”的文化认同：屈大均自豪地将广东称为“海滨邹鲁”，将其比作儒家文化发源地（孔子故乡曲阜为鲁，孟子故乡邹县），以此彰显岭南地区深厚的文化底蕴和人才辈出的事实。他承认广东“秦、汉以前为蛮裔”的历史，但更强调“唐、宋以后为神州”，即使在偏远海岛也存有“衣冠礼乐”，展现了强烈的文化自信和对地域文化身份的认同。
- 隐含的政治与时代背景：作为明末遗民，屈大均的著作常带有故国之思和对现实的批判。在本段中，强调南方地气的生生不息和人才的潜力，可能也寄寓着对文化复兴和未来的希望。认为延伸入海的“地”不与“诸夏”（中原）俱穷，暗示了南方可能拥有超越传统中原模式的、更为广阔和无限的发展可能。
总而言之，本段文字不仅是对广东地理的描述，更是屈大均借地理阐发其文化观、宇宙观的载体。它体现了明清之际岭南士人对本土文化的深刻反思、高度自信以及对传统中原中心论的挑战，是研究岭南文化史、思想史的重要文本。
关键词
地, 地理, 广东, 广南, 海洋, 岛屿, 海南, 大奚山, 南澳, 海陵岛, 硇洲, 涠洲, 气, 地气, 天气, 离卦, 虚, 海滨邹鲁, 文化认同, 南方文化, 屈大均, 广东新语