原文
越裳，在象林界外，越之裳也。越诸上郡为衣，而诸下郡为裳也。南极入地，至南海而益下，故称交州为天下之趾，而象林界外为越之裳也。谚曰：“裙田裙沙”，言乎为边之幅也，裳之说也。又古言疆域皆曰服，越为荒服。汉文帝赐尉佗书曰：“服、领以南，王自治之。”《史记》：“领南沙北。”刘安云：“其入中国，必下领水。”《汉书》岭亦作领。领者，衣领也。五岭之于荒服，犹衣之领，故曰岭。其边海之地，则曰裳也。越故剪发文身，非中华冠带之室。汉高帝尝遗尉佗蒲桃宫锦，而文帝赐上、中、下褚衣，其欲以衣裳袭彼鳞介也。春秋重衣裳之会，盖以黄帝、尧、舜垂衣裳而天下治，天下而皆有其衣裳，而天下治矣。衣裳取诸乾坤，无衣裳，斯无乾坤矣。越西有瓯骆，其众半臝，南面称王。越裳之地而有衣裳，是犹知夫礼义，非同裸国之民也。古者衣与裳相连，犹乾与坤不相离也。越裳而欲通于中国，盖欲以其裳连乎中国之衣也。
白话
中文
越裳这个地方，在象林郡边界之外，是古越地的边远区域，如同衣服的下裳。古越地的北部各郡如同上衣，而南部各郡则如同下裳。南方极远之地（按古人观念）地势低洼，到达南海时更加低下，所以称交州为天下的足部，而象林郡界外的地方就是古越地的下裳了。谚语说“裙田裙沙”，说的就是像裙子一样环绕在边缘的田地沙滩，也就是边远地带的幅员，这也是“裳”的含义。再者，古代称疆域行政区划都叫做“服”，古越地属于“荒服”（远离京畿、文化教化未及的区域）。汉文帝赐给南越王赵佗的诏书中说：“五服、五岭以南的地方，由你自行管理。”《史记》记载：“五岭以南，沙漠以北。”淮南王刘安说：“（南方民族）要进入中原，必须经过五岭水系。”《汉书》中“岭”也写作“领”。“领”就是衣领。五岭对于荒服地区来说，就像衣服的领子，所以称为“岭”。而它靠近边远海疆的地方，就称为“裳”了。古代越人有剪断头发、在身上纹身的习俗，不属于中原穿戴冠冕衣裳的礼仪之邦。汉高祖曾赠送赵佗葡萄纹宫锦，汉文帝则赐给他上、中、下三等棉衣，这是想用中原的衣裳来覆盖（感化、同化）那些如同鱼鳞甲壳般（指纹身或原始状态）的越人。春秋时期重视有关衣裳礼仪的会盟，大概是因为传说黄帝、尧、舜通过确立衣裳制度使天下得到治理，天下人都有了合乎礼制的衣裳，天下就能太平安定了。衣裳的形制取法于天地（乾坤），没有衣裳，也就没有了天地秩序。古越地西边有瓯骆部落，那里的人民半数裸露身体，却也建立了自己的王国（自立为王）。越裳这个地方的人们（能够接受并穿着）衣裳，说明他们还是懂得礼义的，不同于那些完全裸体的部族。古代上衣和下裳是相连的（指礼制上的一体），就像天与地不可分离一样。越裳想要和中原交往沟通，大概也是想用它的“裳”（边远地区）连接上中原的“衣”（核心区域），从而融入华夏文明体系。
英文
Yue Shang refers to a place beyond the borders of Xianglin Commandery; it is the "shang" (lower garment or skirt) of the ancient Yue lands. The northern commanderies of Yue are likened to the "yi" (upper garment), while the southern commanderies are the "shang". The extreme south (according to ancient concepts) is low-lying terrain, becoming even lower upon reaching the South China Sea. Therefore, Jiaozhou was called the "feet" of the world, and the area beyond Xianglin's borders was the "shang" of Yue. A proverb says, "skirt fields, skirt sands," referring to the expanse of the borderlands, which also explains the meaning of "shang". Furthermore, ancient terms for territory and administrative zones were called "fu"; the Yue lands belonged to the "huang fu" (desolate zone, remote and uncivilized areas). Emperor Wen of Han, in his edict to Zhao Tuo (ruler of Nanyue), stated: "South of the 'fu' (administrative zones) and the 'ling' (ridges/collar), you may govern autonomously." The Records of the Grand Historian mentions: "South of the ridges, north of the desert." Liu An (King of Huainan) said: "(Southern peoples) entering the Central Plains must pass the ridge river systems." In the Book of Han, "ling" (ridge) is also written as "ling" (collar). "Ling" means the collar of a garment. The Five Ridges (Wuling) are to the "huang fu" region as a collar is to clothing, hence they are called "ling" (ridges/collar). The land near the remote sea borders is called "shang". The ancient Yue people practiced cutting their hair and tattooing their bodies, not belonging to the civilized realm of "caps and gowns" (i.e., Chinese culture). Emperor Gaozu of Han once gifted Zhao Tuo palace brocade with grape patterns, and Emperor Wen granted him upper, middle, and lower grades of padded silk garments. This was intended to use Chinese clothing ("yishang") to cover (civilize, assimilate) those people likened to having "scales and shells" (referring to tattoos or a primitive state). The Spring and Autumn period emphasized diplomatic meetings centered on clothing rituals, likely because legends say the Yellow Emperor, Yao, and Shun brought order to the world by establishing clothing systems ("letting down their robes"). When everyone under Heaven has proper attire, the world is well-governed. The forms of clothing are derived from Heaven and Earth (Qian and Kun); without clothing, there is no cosmic order. To the west of Yue were the Ou Luo tribes, whose people were half-naked yet established their own kingdom (or claimed kingship). That the people of Yue Shang possessed and wore clothing indicates they understood rites and righteousness, unlike tribes of naked peoples. In antiquity, the upper garment ("yi") and lower garment ("shang") were connected (as a unified ritual attire), just as Heaven and Earth are inseparable. Yue Shang's desire to connect with the Central Plains ("Zhongguo") likely stemmed from a wish to link its "shang" (peripheral region) to the "yi" (core region) of China, thereby integrating into the Huaxia civilization system.
文化解读/分析
本条目通过对“越裳”一词的考释，巧妙地运用了“衣裳”的譬喻来阐释岭南地区的地理方位、文化属性及其与中原王朝的关系。
- 地理与文化譬喻：屈大均将古越地（泛指岭南及其以南区域）比作一件完整的衣服。五岭山脉是分隔中原与岭南的天然屏障，被喻为“衣之领”；岭南腹地及更南的沿海边疆地带（如象林界外）则被视为“裳”（下裙）。这种比喻不仅形象地描绘了岭南在地理上的边缘位置（“天下之趾”、“边之幅”），也暗示了其在文化上相对于中原（“衣”）的从属或延伸地位。
- 华夏中心观与文化融合：文中体现了传统的华夏中心主义观念。“衣裳”被视为文明（“中华冠带之室”、“礼义”）的象征，与越人“剪发文身”、“半臝”等习俗形成对比。汉朝皇帝赐予南越王赵佗衣物（“蒲桃宫锦”、“褚衣”），被解读为以华夏衣冠制度“覆盖”和同化边疆民族（“袭彼鳞介”）的策略。这反映了中原王朝通过文化输出（尤其是服饰制度）来巩固统治、促进民族融合的历史实践。
- 岭南地方认同：屈大均作为岭南学者，在阐述这种中心-边缘关系的同时，也强调了“越裳”之地并非完全的“裸国”，而是“有衣裳”、“知礼义”，并有与中原沟通融合的意愿（“欲以其裳连乎中国之衣”）。这既承认了岭南历史上的边缘性（“荒服”），也肯定了其接受华夏文明、最终成为中华一部分的进程与价值。将地理名词“越裳”（历史上也指远方来朝贡的部落）与岭南地域范围联系起来，是作者对地方历史文化的一种建构和解读。
- 服饰的象征意义：条目反复强调“衣裳”的重要性，将其与天地秩序（“取诸乾坤”）、社会治理（“垂衣裳而天下治”）联系起来，认为衣裳是区分文明与野蛮、建立社会秩序的基础。这种对服饰文化意义的高度重视，是中国传统文化的一个显著特征。
关键词
越裳, 地理, 广东, 岭南, 五岭, 衣裳, 服制, 汉朝, 赵佗, 南越, 文化认同, 华夏中心观, 地名考释, 民俗, 屈大均, 广东新语