原文
广之著姓右族，其在村落者，人多襟冈带阜以居，庐井在前，坟墓在后。其濒海者，亦必多置山场，以为蒸尝之业。子姓以昭穆序，祔葬先茔。贫者乘凶血葬，毋有积久而不葬，或以无地而葬以水火者。而吾乡沙亭，其地半当山海间，山场凡有数所。自宋以来，奉宗千有余人，环祖宗之精爽以居，人与鬼数十世毋相离也。朝见祠而生敬，而求神聚于阳，暮见墓而生哀，而求气散于阴。人不出乡，鬼无为客。仁孝之风，庶几去古不远者也。吾祖父阡在涌口之山，山形如平沙落雁，两三峰正当草堂，松楸之声，不绝于耳，烟岚之色，不绝于目。吾不庐墓而墓咫尺吾庐，虽谓之庐墓，可也。
白话
中文
广东的望族大姓，那些居住在村落里的，大多依傍着山冈丘陵而建房，住宅水井在前面，家族坟地在后面。即使是那些居住在海边的人家，也必定会购置很多山地作为坟场，用来进行春秋祭祀等祖先祭奠活动。子孙后代按照昭穆（宗法制度规定的辈分次序）排列，附葬在祖先的墓旁。即使是贫穷人家，也会在亲人去世后尽快安葬（称为“血葬”），不会有拖延很久不安葬的，或者因为没有土地而用水葬、火葬等方式处理的。而我的家乡沙亭（今广州番禺沙湾镇），地处半山半海之间，共有好几处山地坟场。从宋代以来，安葬于此的祖先已有一千多人。后人围绕着祖宗的灵魂居住，人和鬼（祖先的灵魂）几十代都没有分离。早晨看到祠堂便心生敬意，希望祖先神灵汇聚于阳间（护佑生者）；傍晚望见坟墓则心生哀思，希望祖先的魂气安息于阴间。活着的人不轻易离开故乡，去世的祖先也不会成为异乡之鬼。这种仁爱孝顺的风气，大概距离古代的淳朴风俗不算太远吧。我祖父的墓地就在涌口那边的山上，山势形状如同风水上说的“平沙落雁”格，有两三座山峰正对着我的草堂。墓地松树楸树（常植于墓地的树木）随风作响的声音，不时传入耳中；山上云雾缭绕的景色，也常常映入眼帘。我虽然没有住在墓旁的守墓小屋里，但坟墓离我的住所近在咫尺，即使说是住在墓旁守墓，也是可以的。
英文
Among the prominent and powerful clans of Guangdong residing in villages, many build their homes nestled against hills and mounds, with dwellings and wells situated in the front and ancestral burial grounds behind. Even those living near the coast make sure to acquire ample mountain land for burial sites, intended for ancestral sacrifices (known as zhengchang rites). Descendants are buried adjacent to the ancestral tombs according to the Zhaomu generational order. Even the poor practice immediate burial after death (known as xuezang, or "blood burial"), ensuring none delay burial for long periods or resort to water or fire burial due to lack of land. My home village, Shatian (present-day Shawan Town, Panyu, Guangzhou), is located between the mountains and the sea and possesses several such mountain burial grounds. Since the Song Dynasty, over a thousand ancestors have been interred here. Descendants live surrounding the spirits of their ancestors; the living and the ghosts (ancestral spirits) have not been separated for dozens of generations. Seeing the ancestral hall in the morning inspires reverence, seeking the spirits' gathering in the world of the living (Yang); seeing the tombs in the evening evokes sorrow, seeking the vital energy's peaceful rest in the world of the dead (Yin). People rarely leave their hometown, and the ancestral spirits do not become 'guests' elsewhere. This custom of benevolence and filial piety is perhaps not far removed from the simplicity of ancient times. My grandfather's tomb path lies on the mountain at Yongkou. The mountain's shape resembles the geomantic formation 'Wild Geese Landing on Flat Sand' (pingsha luoyan). Two or three peaks directly face my thatched cottage. The sound of pines and catalpas (trees often planted near tombs) from the graveyard constantly reaches my ears, and the sight of mist and mountain haze is always before my eyes. Although I do not dwell in a mourning hut beside the tomb (lumu), the tomb is merely a stone's throw from my residence; thus, it could well be considered as dwelling by the tomb.
文化解读/分析
此条目描绘了清初广东地区，特别是著者家乡沙亭一带，宗族聚居、生死相依的独特社会风貌和丧葬习俗，具有丰富的文化意涵：
- 聚族而居与风水观念：描述了“著姓右族”依山而居，“庐井在前，坟墓在后”的村落布局。这不仅是生活空间的安排，也体现了宗族力量的凝聚和对风水（“襟冈带阜”）的考量，将祖先的安息之地视为家族福祉的重要组成部分。
- 山场与蒸尝之业：“山场”不仅是墓地，更是“蒸尝之业”的基础，即维系宗族祭祀活动的经济与空间载体。购置山场成为宗族延续和彰显实力的重要方式，强调了土地、祖先崇拜与宗族事务的紧密联系。
- 昭穆制度与血葬习俗：提及“子姓以昭穆序，祔葬先茔”，表明严格遵循宗法制度安排墓葬次序，维护宗族内部的伦理秩序。强调即使贫者也行“血葬”（速葬），杜绝久不葬或水火葬，反映了广东地区对土葬的强烈执着和对及时安葬逝者的文化要求，视之为孝道和人道的基本体现。
- 人鬼共居的生死观：生者围绕祖坟居住（“环祖宗之精爽以居”），实现了“人与鬼数十世毋相离”的景象。这种空间上的紧密联系塑造了一种独特的生死观：祖先并非遥远的存在，而是社区生活的一部分。“朝见祠而生敬”，“暮见墓而生哀”，日常所见不断强化着生者与祖先的情感联系和伦理责任感。
- 乡土情结与仁孝之风：“人不出乡，鬼无为客”深刻描绘了安土重迁、以宗族和乡土为根基的社会形态。作者认为这种生活方式使得“仁孝之风”得以保存，接近古代理想。
- 作者的亲身体验：屈大均以自身祖父墓地为例，描述了墓地风水（“平沙落雁”）、与居所的距离（“咫尺吾庐”）以及日常的感官体验（松楸声、烟岚色），将宏大的文化叙事落脚于个人化的情感体验，强调了这种人鬼共居模式带来的亲近感和精神慰藉，虽非传统意义上的“庐墓”，却达到了类似的精神效果。
关键词
山场, 广东, 著姓右族, 宗族, 聚居, 坟墓, 墓葬, 蒸尝, 祭祀, 昭穆, 祔葬, 血葬, 土葬, 沙亭, 番禺, 屈大均, 祖先崇拜, 生死观, 风水, 平沙落雁, 乡土情结, 仁孝