王安石《游褒禅山记》英译(谢百魁)

游褒禅山记

王安石

  褒禅山，亦谓之华山。唐浮图慧褒始舍于其址，而卒葬之，以故其后名之曰褒禅。今所谓慧空禅院者，褒之庐冢也。距其院东五里，所谓华山洞者，以其乃华山之阳名之也。距洞百馀步，有碑仆道，其文漫灭，独其为文犹可识，曰花山。今言华，如华实之华者，盖音谬也。

  其下平旷，有泉侧出，而记游者甚众，所谓前洞也。由山以上五六里，有穴窈然，入之甚寒，问其深，则其好游者不能穷也，谓之后洞。余与四人拥火以入，入之愈深，其进愈难，而其见愈奇。有怠而欲出者，曰：“不出，火且尽。”遂与之俱出。盖余所至，比好游者尚不能十一，然视其左右，来而记之者已少。盖其又深，则其至又加少矣。方是时，予之力尚足以入，火尚足以明也。既其出，则或咎其欲出者，而余亦悔其随之而不得极乎游之乐也。

  于是余有叹焉。古人之观於天地、山川、草木、虫鱼、鸟兽，往往有得，以其求思之深而无不在也。夫夷以近，则游者众；险以远，则至者少。而世之奇伟瑰怪非常之观，常在於险远，而人之所罕至焉。故非有志者不能至也。有志矣，不随以止也，然力不足者，亦不能至也；有志与力，而又不随以怠，至于幽暗昏惑而无物以相之，亦不能至也。然力足以至焉而不至，於人为可讥，而在己为有悔；尽吾志也而不能至者，可以无悔矣，其孰能讥之乎？此余之所得也。

  余於仆碑，又以悲夫古书之不存，后世之谬其传而莫能名者，何可胜道也哉！此所以学者不可以不深思而慎取也。

  四人者：庐陵 萧君圭君玉，长乐王回深父，余弟安国平父、安上纯父。至和元年七月某日，临川王某记。

A Trip to Baochan Mountain

Wang Anshi

Baochan Mountain is also called Mount Hua. Monk Huibao of the Tang Dynasty first settled here and was at last buried in this place, which was subsequently named Baochan. The Huikongchan Compound, as it is called today, actually consists of the former abode and tomb of the monk. The Huayang Cave, five li east of the compound, is so called for its location on the southern slope of Mount Hua. At a distance of one hundred-odd paces from the cave, we saw a stone tablet fallen on the path, with its inscription obliterated, leaving only the word “Huashan” still discernible. The Huá as pronounced today is in fact a corruption of Huā.

At the foot of the mountain lies a broad and level tract of land, from one side of which gushes out a spring. Travelers who came and left their names were quite numerous— it is the so-called Front Cave. A walk of five or six li up the mountain brought us to the deep and dark Rear Cave, which was rather cold within. Upon inquiry about its depth we were told that even explorers could not reach the end of it. My four fellow-travelers and I picked our way into the cave by torch light. The deeper we went, the more arduous the passage was, and the more fantastic the views became. One of us, being tired of the trip, was reluctant to go on, saying, “Let us go out, for the torches will soon be burnt down.” We acquiesced and left the cave. Thus the distance I had covered was not even one tenth of the depth penetrated by the explorers. But people who came and left their names there were already quite few, as could be seen from the cave walls. It was evident that with the greater depth the number of visitors became ever smaller. Originally, I had had sufficient strength and the torches had been bright enough to allow us to go deeper into the cave. So, after we had gone out, the one who had wished to leave was blamed for his inertia, while I myself also regretted my easy compliance, which cost me the full pleasure of the trip.

I was therefore inspired to make some observations: The ancients often gained insight by contemplating the universe— the mountains and rivers, the vegetation, the species of insects and fish as well as birds and beasts. It was due to the fact that they sought profundity and the widest scope of meditation. So it is regrettable that numerous are excursionists visiting places which are near and easily accessible, but few are travelers who come to places far and dangerous, which, nevertheless, command the most sublime, grotesque and unique views, scarcely enjoyed by ordinary folks. One can never reach such places unless one has a strong will-power. But this alone, though unaffected by easy compliance with others’ inclination to remit one’s efforts, would not ensure the attainment of one’s goal, if not boosted by sufficient strength. A strong will-power and sufficient strength, though unaffected by that sort of easy compliance, would also fail to do so, if unassisted by extrinsic advantages, especially in dark and misleading circumstances. Given sufficient strength, failure to attain one’s objective entails scorn from others and regret from oneself. But, if one does not succeed in doing so after he has given full play to his will-power, he need not feel regret, and who would laugh him to scorn? This was what I gained in my understanding.

As regards the fallen stone tablets, I had also some sentiments; The loss of ancient books is deplorably leading to endless misrepresentations of truth, and cases of obfuscation are indeed innumerable. This really warrants profound reflection as well as prudent discrimination and discernment on the part of scholars.

My four fellow-travelers mentioned above were Xiao Jungui, alias Junyu, of Luling; Wang Hui, alias Shenfu, of Changle; my brothers Wang Anguo, alias Pingfu, and Wang Anchun, alias Chunfu.

Related by me, Wang Anshi of Linchuan, in the seventh month of the first year of the Zhihe period.