原文
增城者，五岭山水之丛。盖大庾西来，由韶、英德、番禺至增城而止。罗浮东来，由汀、惠、博罗至增城而止。北江自南雄北来，由韶、英德趋虎门而入海。东江自惠东来，由龙门、博罗趋虎门而入海。甘泉湛公，世增城之沙贝，前对虎门，为山水汇会之区。语曰："山川孕灵，不其征欤！"大抵中原之山，至岭而穷，至虎门而益穷。其水亦然。然而穷之所在，大通以之。予尝欲移居沙贝，以翕受地灵，且所产多荔支异种，与香柚、甘蕉之美，实野人乐志之胜区也。况予沙亭乡去沙贝仅五十里，扁舟乘潮，半日可至。沙贝在扶胥之北，沙亭在南，或渡江先至南海神祠，从祠外东行三十里即至。有湛子钓台，在于江曲。五湖烟水一亭，在于林间，前贤之流风，悠然其未远也。昔白沙以江门钓台授甘泉，而甘泉以蒲葵笠与弼唐以为传道之契。予亦垂竿人也，先哲神明，其必有以默相予哉！
白话
中文
增城这个地方，是五岭山脉和众多水流汇聚之处。大概说来，大庾岭山脉从西边过来，经过韶州、英德、番禺，到增城这里停止；罗浮山山脉从东边过来，经过汀州（此处或指福建，或泛指东部山区）、惠州、博罗，也到增城这里停止。北江从北边的南雄发源向南流，经过韶州、英德，奔向虎门注入大海；东江从东边的惠州发源向西流，经过龙门、博罗，也奔向虎门注入大海。明代大儒湛若水（号甘泉）先生，世代居住在增城的沙贝村，那里正对着虎门，是山脉和水流交汇的区域。古话说：“山川能孕育灵秀之气”，这不就是明证吗！总的来说，中原的山脉，到了五岭就到了尽头，到了虎门更是尽头中的尽头；河流也是如此。然而，（看似）穷尽的地方，往往也是（气脉）大通畅的地方。我（屈大均）曾经想搬家到沙贝去居住，以便吸收那里的地气灵韵，而且那里出产很多特异品种的荔枝，以及美味的香柚、甘蕉，实在是隐逸之人（野人）怡情养志的好地方。何况我的家乡沙亭乡距离沙贝只有五十里路，驾一叶小舟顺着潮水，半天时间就可以到达。沙贝在扶胥（今广州黄埔庙头一带）的北面，沙亭在南面，也可以渡过江先到南海神庙，从神庙外面往东走三十里就到了。那里有湛先生（湛若水）的钓鱼台，就在江湾处；还有一座“五湖烟水一亭”，坐落在树林间。前代贤人的风范，仿佛还在那里流淌，离我们并不遥远。过去陈献章（号白沙）把江门的钓鱼台（象征隐逸与道统）传授给湛若水（甘泉），而湛若水又把（象征师承的）蒲葵笠赠送给他的弟子弼唐，作为传授道学的信物。我也是一个爱好垂钓隐逸的人啊，先哲的神灵，必定会在冥冥之中帮助我吧！
英文
Zengcheng is a place where the mountains of the Five Ridges and numerous watercourses converge. Generally speaking, the Dayu Range comes from the west, passing through Shaozhou, Yingde, and Panyu, stopping at Zengcheng. The Luofu Mountains come from the east, passing through Tingzhou (perhaps referring to Fujian, or generally eastern mountains), Huizhou, and Boluo, also stopping at Zengcheng. The North River (Beijiang) flows south from Nanxiong in the north, passing through Shaozhou and Yingde, rushing towards Humen (Tiger Gate) to enter the sea. The East River (Dongjiang) flows west from Huizhou in the east, passing through Longmen and Boluo, also rushing towards Humen to enter the sea. Master Zhan Ruoshui (style name Ganquan), the great Ming scholar, hailed ancestrally from Shabei village in Zengcheng. This place faces Humen and is a zone where mountains and waters meet. An old saying goes, "Mountains and rivers nurture spiritual essence"—isn't this proof? In general, the mountains of the Central Plains reach their end at the Five Ridges, and even more so at Humen; the rivers are the same. However, where things seem to end is often where great flows converge and connect. I (Qu Dajun) once wished to move my residence to Shabei to absorb the numinous energy of the place (diling). Furthermore, it produces many rare varieties of lychee, as well as delicious pomelos and bananas – truly an excellent area for a recluse ("wild man") to enjoy life and cultivate aspirations. Besides, my hometown, Shating village, is only fifty li from Shabei. Taking a small boat with the tide, one can reach it in half a day. Shabei is north of Fuxu (near present-day Miaotou, Huangpu, Guangzhou), while Shating is to the south. Alternatively, one could cross the river first to the South Sea God Temple (Nanhai Shenci), and from outside the temple, walk east for thirty li to arrive. There lies Master Zhan's Fishing Platform (Zhanzi Diaotai), situated at a bend in the river. There is also the "Pavilion of Five Lakes Mist and Water" (Wuhu Yanshui Yiting) nestled in the woods. The enduring influence of past sages feels tangibly close. In the past, Chen Xianzhang (style name Baisha) passed down the tradition associated with the Jiangmen Fishing Platform (symbolizing reclusion and the Dao lineage) to Zhan Ruoshui (Ganquan), and Zhan Ruoshui, in turn, gave a palm-leaf hat (symbolizing mentorship) to his disciple Bi Tang as a token of transmitting the Dao. I, too, am a person fond of angling and reclusion (chuigan ren, literally "a person who drops a fishing line"). Surely the spirits of the ancient philosophers will silently assist me!
文化解读/分析
此条目不仅是对增城沙贝地理位置和风物的记述，更深层地融入了作者屈大均对地灵人杰观念的认同、对乡贤的追慕以及个人精神寄托，具有丰富的文化内涵：
- 地灵人杰的观念：开篇即强调沙贝地处“山水汇会之区”，是山脉（大庾、罗浮）与河流（北江、东江）的交汇、终结与通达之处。在中国传统风水和地理观念中，这样的地方被认为是“藏风聚气”的宝地，能够“孕灵”，即孕育杰出人物。将明代大儒湛若水（甘泉）与此地联系，正是“地灵人杰”观念的典型例证。
- 乡贤崇拜与道统传承：屈大均对湛若水这位广东本土大儒充满敬意。提及“湛子钓台”和“五湖烟水一亭”，不仅是记录名胜古迹，更是追溯先贤遗风。进一步引述陈白沙将“钓台”传给湛甘泉，湛甘泉又以“蒲葵笠”传给弟子的典故，强调的是一种儒家道统（特别是心学一脉）在岭南地区的传承象征。这些物件（钓台、蒲葵笠）超越了物质本身，成为精神、学问和师承关系的载体。
- 作者的自我定位与精神寄托：屈大均自称“垂竿人”，将自己与陈白沙、湛若水等先贤的精神追求联系起来，表达了对隐逸、静修、追求内心学问的向往。他渴望移居沙贝，不仅是为了优美的环境和物产（荔枝、香柚、甘蕉），更是希望“翕受地灵”，在精神上与先贤感通（“先哲神明，其必有以默相予哉”），获得某种启示或力量。这体现了明清文人将个人生命体验与地方历史文化名人紧密结合的倾向。
- 地方认同与乡土自豪：通过对沙贝地理、物产、历史名人及其遗迹的细致描绘，展现了作者对家乡（沙亭与沙贝邻近）及其周边地区深厚的乡土情感和文化自豪感。将岭南的山水、人物、风物赋予深刻的文化意义，是《广东新语》整体风格的体现。
- 地理记述的精确性：文中对山脉走向、河流流向、地点相对位置（沙贝与虎门、扶胥、沙亭、南海神庙的关系）以及距离（五十里、三十里）的描述，体现了作者实地考察或详尽了解的地方知识。
总而言之，“沙贝”条目融合了地理风水观念、历史人物追溯、道统传承象征、个人精神寄托和浓厚的乡土情结，是理解屈大均思想情感以及清初岭南地方文化认同的重要文本。
关键词
沙贝, 增城, 屈大均, 湛若水, 甘泉先生, 陈白沙, 地灵人杰, 风水, 山水汇聚, 虎门, 钓台, 蒲葵笠, 道统传承, 心学, 乡贤崇拜, 隐逸, 荔枝, 香柚, 甘蕉, 南海神庙, 扶胥, 沙亭, 《广东新语》