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.
在1992年的一次采访中，斯奈德鼓励随后的行禅者充分创新，可沿三人指定地点行禅，或另觅他处冥想。
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?
行禅是人们有目的、围绕圣地进行的一项古老仪式，遍布世界诸多文化之中。但在现代，行禅有何意义？
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.
斯奈德这样解释：“行禅就是怀揣敬意，观山览水，侧身其间，并驻足观照。行禅只是停下脚步、审视自身的一种方式。” 20世纪90年代末，我师从斯奈德，在加州大学戴维斯分校研究生院学习诗歌。我从他那里了解到，要留心所处之地以及周边事物，即生物区域的理念，这尤为重要。
TakingupSnyder’scircumambulationmantleinthe1990s,EnglishprofessorandphotographerDavidRobertsonledstudentsonexcursionsofMt.Tamin thespiritofSnyder,Ginsberg,andWhalen.OnechillyMarchdayin1998,myboyfriend—nowhusband—andIjoinedhimforthecircuitous14-milerouteup,andbackdownthemountain,stoppingtochantthesameBuddhistandHinduspells,sutras,andvowsateachoftenpilgrims’stationsthatthetriohaddonein1965.Robertson’sintentherewastogethisUCDavisWildernessLiteraturestudentsoutoftheclassroomandintothefield.SincethecoursefeaturedtextsbySnyder,atriptoMt.Tamseemedagoodchoice.
20世纪90年代，英国教授兼摄影师大卫·罗伯逊继承了斯奈德的衣钵，本着斯奈德、金斯伯格和惠伦三人的行禅精神，带领学生去塔玛山远足。1998年3月，春寒料峭。我和男友（现在是我的丈夫）一起跋涉了14英里的蜿蜒山路，然后回到山下。我们在十个朝圣地点驻足吟唱斯奈德三人1965年曾吟诵过的梵呗、咒语、佛经以及誓愿。罗伯逊绕行塔玛山的目的，是想让加州大学戴维斯分校学习荒野文学的学生走出课堂，亲近旷野。由于荒野文学课程内容以斯奈德的文章为主，所以前往塔玛山旅行是一个不错的选择。
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.
我花了整整一天时间，沿着小径，一路跋涉。穿过了沿海生长的橡树林、道格拉斯冷杉和北美红杉林；越过了青草覆盖的山坡；也穿过了弥漫着加州湾月桂芳香的浓浓大雾。尽管我身强体健，且热衷徒步旅行，但仍觉得这一旅程十分不易。不过，为了能够一窥历史，追溯探寻最初行禅者的脚步和话语，付出的每一滴汗水都十分值得。尽管如此，我仍存疑虑：我并非佛教信徒，这些佛经于我何益？诵念佛经是否妥当？仅通过了解、吟诵这些佛经是否足够表示对佛教传统的尊重？罗伯逊和我一样，并非禅宗信徒。当我提出这些疑惑时，他解释道，游览塔玛山对他而言是他在与自然世界的关系中为自己创造意义的一种方式。
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年斯奈德三人开启首次行禅之旅以来，无数人同罗伯逊及其学生（包括我在内）一样，加入了人们亲切地昵称为“环游塔玛山”之行的行列。这是一个备受瞩目的传统，因为塔玛山是旧金山海湾的母亲山，与恶魔山和碉堡山一并，耸立云层之中。无论我们身处何方，这三座大山都在提醒我们是谁，身在何处。
