In an interview in 1992, Snyder encouraged subsequent circumambulators to be as creative as they liked, stopping at the points his trio had designated, or at others.
1992年，斯奈德(Snyder)在采访中，鼓励后继行禅者尽情创新，可驻足他们三人所选定的朝圣地，亦或者选择其他景致。
Circumambulation, an intentional, ceremonial circling of a sacred object, is an ancient ritual with roots in many world cultures. But what does it mean in modern times?
行禅，绕圣物环山而行，神圣且庄严，根植于诸多世界文化的古老仪式。但是它在当今世界有何意义呢？
Snyder explained, “The main thing is to pay your regards, to play, to engage, to stop and pay attention. It’s just a way of stopping and looking — at yourself too.” In graduate school at UC Davis in the late 1990s, I studied poetry with Snyder. I learned from him the importance of noticing and naming where I am and what is around me, the concept of bioregionalism.
斯奈德（Snyder）解释道，“重要的是，行禅之人需心怀敬意，沉浸其中，驻足留心。这不过是一种停下脚步，审视自己的方式罢了。”20世纪90年代末，在加利福利亚戴维斯分校研究生院，我随斯奈德（Snyder）研习诗歌。从他身上，我懂得了辨明我身处何处，周围事物的重要性，这就是生态区域主义的概念。
Taking up Snyder’s circumambulation mantle in the 1990s, English professor and photographer David Robertson led students on excursions of Mt. Tam in the spirit of Snyder, Ginsberg, and Whalen. One chilly March day in 1998, my boyfriend — now husband — and I joined him for the circuitous 14-mile route up, and back down the mountain, stopping to chant the same Buddhist and Hindu spells, sutras, and vows at each of ten pilgrims’ stations that the trio had done in 1965. Robertson’s intent here was to get his UC Davis Wilderness Literature students out of the classroom and into the field. Since the course featured texts by Snyder, a trip to Mt. Tam seemed a good choice.
20世纪90年代，英国加州大学戴维斯分校教授兼摄影家戴维·罗伯森（DavidRobertson）继承行禅衣钵，秉承着斯奈德（Snyder）、金斯堡(Ginsberg)和慧伦(Whalen)三人的精神，带领学生到塔特拉山步行游览。在1998年3月寒冷的一天，我和我的男友（也就是我现在的丈夫），加入罗伯森教授的队伍，开始了长达14英里的绕山环行。我们一行人上山下岭，效仿1965年斯奈德(Snyder)三人的做法，驻足于10处朝圣地，诵读同样的佛经和印度教咒语，经文和誓愿。罗伯森教授此次绕山环行的目的是他希望可以带领本校研究荒野文学的学生走出课堂，走进旷野。又因为该课程是以斯奈德(Snyder)的作品为主，则游览塔特拉山似乎是个不错的选择。
Tagging along, I trekked through groves of coastal live oak, Douglas fir, Sequoiasempervirens, across grassy hillsides and amid fog scented with peppery California bay laurel. It took all day. And even though I was a strong and avid hiker, it was hard
work. But it was worth every drop of sweat shed to be able to peek into history, retracing the steps and words of the original circumambulators. Still, I wondered: as a non-Buddhist, how did these incantations apply to me? Was it appropriative for us to invoke them? Was it enough that we wanted to learn about them and honor their traditions by performing them? When I asked Robertson, also non-Buddhist, he explained that circumambulating Mt. Tam was a way for him to create meaning for himself in relation to the natural world.
我尾随其后，穿过丛林，有海槲树、花旗松和常绿红杉；登上山坡，绿草茵茵；穿梭于云雾中，弥漫着加利福利亚产地的月桂香。这段旅程要花上整整一天时间，即便我是身强体健的远足爱好者，也会感到比较吃力。但是能一探历史过往，追溯行禅先驱所走之路，所言之语，便无愧于路途中所流下的每一滴汗。不过，我仍感到疑惑的是，作为一位非佛教徒，这些经咒是如何吸引我呢？我们念读经咒是否合适呢？我们这般做法足以让我们了解这些经咒、尊重传统吗？我询问了同是非佛教徒的罗伯森教授，他解释道，于他而言，绕行塔特拉山可以创造出自身与自然之间的联系。
Like Robertson and his students (and me), innumerable people have undertaken the “CircumTam,” as it’s fondly nicknamed, since the inaugural 1965 trek. It’s a compelling tradition, as Mt. Tam is a beloved mother mountain of the Bay, towering in the clouds above all along with Mt. Diablo and Mt. Umunhum, reminding us where and who we are, no matter where we may be.
自1965年斯奈德（Snyder）三人首次行禅后，除了我和罗伯森教授及其他的学生之外，仍有不计其数的人们参与其中，昵称其为“环塔”。环塔传统受人信奉和追捧，因塔特拉山是当地湾区深受爱戴的母亲山，同恶魔山和无莽汉山矗立于云海之中。无论我们身处何处，她都会提醒我们所在之处，身为何人。
