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，斯奈德鼓励随后的绕山者尽情发挥创造力，在他们三个人指定的地点或其他地点停下。
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?
绕行，这一项带有目的和仪式感的围绕圣物的活动，是一种根植于很多世界文化中的古老仪式。但它在现代又意味着什么呢？
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.
斯奈德解释说：“主要的事情是去问候、去玩、去参与、去停下来并且专心致志。这只是一种停下来观察自己的方式。”20世纪90年代末，我就读于加州大学戴维斯分校研究生院，我和斯奈德一起学习诗歌。从他那里，我知道了注意并命名我的所在地以及我周边事物的重要性，这也就是生物地域主义的概念。
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，英国教授兼摄影师大卫罗伯逊继承了斯奈德绕山的衣钵，带领学生们去谭山远足，发扬斯奈德、金斯伯格和惠伦的精神。在1998年3月的一个寒冷的日子，我的男友，也就是我现在的丈夫，我和他一起绕行了14英里，上山又下山，在十个朝圣站停下来，就像1965年他们三个人做得那样，在此吟诵佛教和印度教的咒语、佛经和誓言。罗伯逊在这里是为了让他在加州大学戴维斯分校的野生文学系的学生走出教室，到野外去。由于课程以斯奈德的课文为特色，所以去谭山旅行似乎是一个不错的选择。
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.
沿路走着，我穿过沿海活橡树、花旗松、红衫树林，穿过郁郁葱葱的山坡，长途跋涉在弥漫着辛辣的加州月桂香的迷雾中。这花了一整天的时间。即便我是一个那么强壮又狂热的徒步旅行者，这也是一个艰难的旅程。但是为了能够窥见历史，回溯最初的绕山者的步履和话语，每一滴汗水都是值得的。但是我仍然想知道：作为一个非佛教徒，这些咒语是如何对我起作用的呢？我们提及它们是否合适呢？我们想通过表演来了解他们并尊重他们的传统，这就足够了吗？当我去询问同样也不是佛教徒的罗伯逊的时候，他解释说，绕行谭山是他在与自然世界之间的关系中为自己创造意义的一个方式。
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.
自从1965年首次徒步旅行以来，无数人都仿照罗伯逊和他的学生（还有我）一样，参加了“环谭”，这是人们喜欢这个活动给它取的绰号。这是一个令人信服的传统，因为谭山是海湾中受人喜爱的母亲山，与迪亚波罗山和乌姆胡姆山一起高耸在云端之上，不管我们可能身处何地，它都提醒着我们来自哪里，我们是谁。
