THE AMERICAN ALPINE JOURNAL 2007
美国高山杂志 2007
The Genyen Massif
格聂峰
Treading lightly in a sacred range.
轻踏神山
Molly looMis
作者：莫莉•卢米斯
The view from base camp, below the Rengo Monastery, showing peaks on the western side of the deep valley that extends northwest from the monastery. The south ridge of Sachun (19,570 feet) is marked. Phurba and Damaru are hidden from view behind the monastery. Andy Tyson
上图说明：摄于格聂冷谷寺下方的大本营。图中可见从冷谷寺向西北延伸的深谷西侧的若干尖峰。图中标注出的是Sachun (海拔19,570 英尺，约5965米的洒春峰)的南脊。Phurba（普巴峰）和Damaru（达马如峰）则藏于冷谷寺身后。Andy Tyson（安迪•泰森）
第一部分
Deep in the Shaluli Shan Mountains of China lies the Genyen Massif, an area that has been described to us as “the Tetons jacked up on steroids.” Dave Anderson, Sarah Hue-niken, Andy Tyson, and I have been lured halfway around the world by this description, and we are eager to explore these unclimbed alpine peaks, situated in a remote Tibetan Buddhist stronghold. Although it was first visited by Westerners in the late 1800s, the range has seen just a handful of expeditions, and only Mt. Genyen (20,354 feet), the area’s highest and most sacred peak, has seen the development of technical routes during the past 20 years.
在中国的沙鲁里山系深处，横亘着的是格聂峰。有人在给我们描述这个山系时用了这样的说辞“让人躁动的the Tetons（the Tetons，北美落基山系的一支，呈南北走向，位于黄石国家公园以南，怀俄明州和爱达荷州接壤处的怀俄明州一侧）”来形容它。 Dave Anderson（戴夫•安德森），Sarah Hue-niken（莎拉•优尼克），Andy Tyson（安迪•泰森）和我被这个描述所诱惑，从地球的另一端来到这里。我们热切期望着去探索这座从未被人攀登过的，位于遥远的藏传佛教胜地的山峰。虽然早在19世纪末，就有西方人首次来访，但是到过此地的登山队只有为数不多的几支。沙鲁里山系，只有它的最高峰以及这座人们心目中最神圣的山峰-海拔高度为20,354 英尺（约6204米）的格聂峰上有最近20年间（人类）留下的技术型攀登路线的拓展痕迹。
On October 9 we cram into a Jeep driven by our tour operator, a young Chinese guy better versed in American pop culture and vernacular than any of us—Eminem’s “8 Mile” is his favorite film. After two long days bouncing in the overloaded vehicle, we arrive in Litang (population 49,126; elevation 13,169 feet), considered by many to be the capital for the Tibetan guerrillas known as Khampas. Although officially outside the Tibetan Autonomous Region (TAR), much of westernSichuan (including Litang and the Genyen Massif) is historically part of Tibet’s southeastern Kham region. TAR’s boundary, drawn by the Chinese in 1965, quartered off an area much smaller than the historic expanse of Tibetan culture and settlement. Prayer flags, stone buildings with brightly painted eaves and doorways, women in long, black dresses accented with bright color patches, and men riding motorcycles, black ponytails caught in the wind, define the landscape.
10月9日，我们挤入一个年轻的中国小伙子驾驶的吉普车。他是我们的导游，和我们相比，显然他更熟悉美国摇滚文化以及当地方言，Eminem （埃米纳姆）主演的影片“8 Mile（八英里）”是他最爱看的影片。在超载的吉普车里度过颠簸不已，度日如年的两天之后，我们抵达理塘。理塘人口为49,126，海拔为13,169 英尺（约4014米）。理塘被视为西藏的游牧人群，也就是被称为康巴人的首府所在地。虽然在行政区划上，包括理塘和格聂地区在内的川西的大部分地区，在西藏自治区的地域之外，但是历史上，这些地方是西藏下辖的位于西藏东南部西康省的一部分。1965年（行政区划调整）西藏自治区的地界被划定为远小于历史上藏文化扩展以及居民点涵盖的范围，面积缩水了近3/4。经幡旗，石头筑成的建筑物上，彩绘着色彩明亮的屋檐和门廊；女人围着的黑色的长袍上鲜亮的色块，骑着摩托车的男人，黑色的长辫在风中飘舞。所有这些构建了藏地的风景。
Only one road heads south from Litang to Lamaya, the small mountain village where we will hire pack horses for our one-day trek to the Rengo Monastery, located at the base of Mt. Genyen. Nonetheless, it soon becomes painfully apparent that our tour operator cannot remember how to find this road. After multiple false starts, we hire an independent driver and in the late afternoon arrive in Lamaya without incident. We are taken aback by the villagers’ sincere interest and generosity; it’s refreshing to be in a place where the locals do not yet seem weary, jaded, or demanding of travelers.
从理塘向南到喇嘛垭只有一条路。喇嘛垭是一个小山村，为了能在一天内完成前往位于格聂峰下的冷谷寺的艰辛之路，我们想在喇嘛垭雇到用来驮背包的马匹。然而，旅程很快就变得艰涩，因为我们的导游显然已经忘记如何找到这条路。在数次迷路之后，我们雇用了专职司机，在下午晚些时候安抵喇嘛垭。在这里，村民的真诚和慷慨让我们大吃一惊。他们毫无敷衍和厌恶之态，而且对我们这些旅游者没有（额外）要求，这个村庄让我们感到耳目一新。
We depart the next morning. Two horsemen and seven horses lead us along a well-defined trail up a gently sloping riverbed for approximately 12 miles. Families gather around black tents woven from yak wool, taking a break from the tedious work of digging holes with tin bowls along the trail for the utility poles that will someday bring electricity to the remote village located between Lamaya and the monastery. I keep correcting my direction mid-stride in order to walk clockwise around the large stacks of mani stones along the trail.
次日一早，我们出发了。两个马夫以及七匹马引导我们沿着一条长约12英里（约19.3公里）的小路上行，略微倾斜的河床里的这条小路路径明显。沿路可见，用牦牛毛编织的黑色的帐篷周围，聚集的人们；辛苦劳作的挖坑工人端着锡碗在休息，他们沿途挖坑以便将来埋设能给分布在喇嘛垭和冷谷寺之间的边远村落引来电力的电线杆。而我则在行进中不断调整我的方向和步幅，以顺时针绕过路途中所见的大量的玛尼堆。
Mist settles as we hike higher, the valley narrowing, green moss dripping from the trees, and tall, dark cliffs closing in around us. Through the mist we see the Rengo Monastery guarding the valley from its perch on a southwest-facing hill, a small village blending into the slope below. At the base of the monastery’s stupa, I find our tour operator, Dave, Sarah, and two solemn monks sitting on the ground. No one is smiling. Our tour operator is pacing and doing his nicotine-fit thing, ravenously gnawing his fingernails and lower lip. He greets me with, “It’s the Italians—the monks are pissed because the Italians climbed Genyen even though the monks told them not to.” In the spring of 2006 a team of Italians summited Genyen, the monastery’s sacred peak. The Italians were the first climbing team to visit the area since 1988, when a Japanese party successfully climbed Genyen (or Nen-Da, as many of the locals call it). In desperate pantomime, we try to convey that we will not attempt either of the two peaks the monks indicate as sacred: Genyen and a gorgeous granite peak rising directly behind the monastery, a series of five triangles stacked against one another in an ascending pattern.
随着我们的不断登高，薄雾逐渐下沉。眼前的山谷变得狭窄，绿色的苔藓从树上脱落。环顾四周，只有陡峭的深色绝壁。透过眼前的薄雾，我们看到位于面向西南的山上冷谷寺如同森立的卫兵守卫着其下方的峡谷，山坡的下方掩藏着的是一个小小的村庄。在冷谷寺的佛塔之下，我发现我们的导游，Dave（戴夫）, Sarah（莎拉）以及坐在地上的两个神色严峻的僧人。没有人露出笑容。我们的导游走来走去，紧咬下唇以及指尖，显然他的烟瘾犯了。他对我的欢迎词居然是，“瞧意大利人做的好事-喇嘛们对此非常恼怒。他们不顾僧侣们的阻止攀上了格聂峰。”在2006年春天，意大利的一个登山队登上格聂峰顶，而格聂峰是喇嘛们心中的圣山。自1988年，日本人成功登上格聂峰（Nen-Da，音宁达，很多当地人把格聂称为宁达）之后，意大利人是首支来访的登山队。几乎绝望的我们，用手势试图表达我们并没有攀登被他们视为圣山的的两峰中的任何一座：格聂峰以及冷谷寺身后矗立的那座炫丽夺目的花岗岩峰，一系列五个三角一组组互相堆叠向上的如画景观。
(According to the Italians, all of their interactions with the monks were positive and they were never told to not climb Mt. Genyen. See “Climbs and Expeditions” for their report.)
（根据意大利人的记载，他们和喇嘛们的所有互动都很积极，从来没有人提出不允许他们攀登格聂峰。见“Climbs and Expeditions”（登山和探险）对他们的报道）
After continued pacing and more negotiations, we are permitted to set up a base camp in the meadow below the monastery. Whether it is for spiritual or surveillance reasons, the monks
do not want our camp pitched above them.
在经过持续的沟通和更多的商谈后，他们允许我们在寺院下方的一块草地上建立大本营。他们不允许我们在他们的上方建立营地，这或许是出于心理上的原因或者是他们想监视我们的（动向）。
第二部分
Eager to take advantage of the excellent weather, we immediately prepare to carry loads up to
a high camp, our sights set on a Patagonia-esque spire called Sachun. This less than heroic name translates to the Chicken, belying the peak’s formidable east face and steep southern ridge-line, which leads to a crooked little cap of seamless granite set on the summit. Although we would have preferred setting base camp higher to minimize time spent carrying loads, we feel lucky to be welcome in the valley after the tense negotiations with the monks; getting completely turned back didn’t feel out of the question.
我们立即着手向高处的营地运送给养，以不辜负这段非常难得的好天气。我们是首要目标是Sachun（洒春），一座Patagonia-esque spire（巴塔哥尼亚式尖顶）的山峰。少了点英雄色彩的藏文Sachun（洒春）翻译成英语就是Chicken（小鸡）。这个名字也与这座山峰令人敬畏的东面以及通向顶峰的陡峭的南脊完全不符。峰顶是无缝的花岗岩，看起来好象落在那里的一顶歪斜的小帽子。虽然我们更想把大本营的位置设定的更高些，以减少运送给养所花的时间，但是，在经过紧张的谈判之后，僧侣们欢迎我们来到这座峡谷，这依然让我们感到幸运。（毕竟）我们只能原路返回也是完全可能的。
The next morning we carry loads up-valley, following a gentle trail along a wide, meandering riverbed, and ascend a steep slope through dark green rhododendron, golden larch, and boulders speckled with bright red lichen. We return the following day and install a high camp on a moraine at approximately 16,000 feet. Snow patters on the tents all night, so rather than climb we establish an approach route the next day in snow as deep as our thighs.
次日早晨，我们带着给养从峡谷上行。蜿蜒而又宽阔的河谷中有条和缓的小路。在攀升一处陡坡时，我们穿越过深绿色的杜鹃，金钱松，以及点缀着明亮的红色地衣的巨石。接下来的白天，我们返回这里，并在海拔约16,000英尺（约4,877米）处的冰碛层上建立了高地营。在整个夜晚，雪不停的落在帐篷上。在接下来的白天，虽然我们情愿攀爬也不愿在厚度深达大腿的积雪中修路，但也只能如此。
Although inflicted with some of the worse intestinal gas any of us have ever experienced (thanks to a poorly hydrated dinner), we awake at 3 a.m. to head for Sachun. Sarah and Dave plan to attempt a steep ice line on the east face, while Andy and I focus on the southern ridge’s long, smooth rock profile. However, lured by the aesthetic, sunny route, Dave and Sarah join us at the base of the ridge. We spot three of the Italians’ fixed lines dangling down the south-eastern face, thick with ice. After summiting Genyen, they had attempted Sachun but were thwarted partway up by weather.
虽然经历了我们中的任何一位都未曾有过的糟糕的胃肠道尾气困扰（感谢水分不足的晚餐），凌晨三点我们还是醒来了。目标是Sachun（洒春）。Sarah （莎拉）和 Dave（戴夫）想尝试东面陡峭的冰线，而我和Andy（安迪）则看中长而平滑的南部山脊。最后，被洒满阳光的美好的山脊所诱惑，Sarah （莎拉）和 Dave（戴夫）在山脊底部加入到我和Andy（安迪）的行列中来。在东南面厚厚的冰层中，我们找到意大利人修的摇摆不定的路线。在登顶格聂峰后，他们试图登顶Sachun（洒春），但是天气的变化让他们半途而止了。
Six pitches of mixed terrain up to M5 lead to the ridge proper, where parallel cracks run down the textured granite face. We stare at the sunny face incredulous at our luck—clean, high-quality splitters and temperatures as warm as could be expected for autumn at 19,000 feet. We stuff hands and fingers to climb a full pitch of 5.9 jams. “This is some of the best granite I’ve ever climbed,” yells Dave. But enthusiasm wanes halfway up the next pitch, as we realize we’ve abandoned our rock shoes too soon. We climb through two pitches of off width and wider cracks (up to 5.9) choked with snow and ice, our feet growing increasingly wet and cold. We reach the base of what we anticipated to be the crux pitch, and, shaking our limbs for warmth, stare at two cracks slicing the near-vertical face. Dave leads up through 150 feet of exceptional 5.10-plus hands, fingers, and ring-locks. We huff up behind, laughing and groaning at how good this might all feel at sea level. Andy continues up another half pitch, trying to assess how far we are from the top. Unable to determine our position, and pressured by the quickly waning light (this time of year it is dark by 7 p.m.) and the need to establish descent anchors, we begin heading down.
穿过难度达到M5的混合地形攀到山脊，6个pitch（攀升中，在相邻的belay stations（保护站）停留中间的上升过程，也有人翻译为绳距）是合适的，侧面平行的裂缝侵蚀了花岗岩表面组织。我们目不转睛地盯着我们的splitter（分离器），几乎不敢相信自己的眼睛和好运：明亮的表面洁净的高品质splitter（分离器），还有在海拔19,000 英尺（约5,791米）的秋季里天气竟然如同期望中的一样温暖。“这是我从未攀过的最好的花岗岩。”Dave（戴夫）喊道。但是当下一个pitch行程过半，而我们也意识到过早地放弃了攀岩鞋时，热忱开始衰减。经过两个pitch的off width and wider cracks (up to 5.9)（难度达到5.9的大而宽的裂缝）后，由于塞在其中的冰雪，我们的鞋子变得又冷又湿。在抵达预期设定crux pitch（难关或关键段点）的位置时，我们凝视着几乎铅直的岩面上的两个裂缝，晃动四肢以取暖。Dave（戴夫）率先，我们紧随其后，在通过这段长达150英尺（约45.7米）难度为5.10+的地段时，手，指，ring-lock（环形锁）并用。我们笑着抱怨，如果这是在海平面高度的攀升，那该是多么美好的感受。Andy（安迪）继续攀升另外一个pitch半程，并试图评估我们距离顶部还有多远。由于无法确定我们的所在位置，并且感受到快速变暗的天空（每年的这个时候天黑时间为下午7点），而我们还需要设立下降锚点，于是我们开始下撤。
From base camp the next morning we realize in a mixture of relief, satisfaction, and frustration that we had been very close to the summit. Although climbing as a team of four held advantages for the route’s initial exploration, we decide a team of two will have a better chance at successfully completing the route. Two days later, after a rest in base camp, Sarah and Dave return while Andy and I head up-valley, eager to explore new terrain.
接下来的早上，在大本营，我们的感受是比较复杂的。有点慰藉，又有点满足，但也因我们曾如此接近顶峰而有些受挫感。虽然四个人一起在路线的最初探索阶段有一定的优势，但我们还是决定两人一组，这样成功完成线路的机会更大些。两天后，经过在大本营的休整，Sarah（莎拉）和Dave（戴夫）循原路继续，我和Andy（安迪）朝向峡谷上方，热切期望着对新地形的探索。
第三部分
Better acclimatized, Sarah and Dave make excellent time up to the previous high point and lead through the remaining two and a half pitches, which include a short traverse around to the west in order to gain the final summit cap. This is split into two separate spires, and after climbing the north spire Dave realizes the south spire is the true summit. He climbs an unprotected 25-foot slab (approximately 5.9) to the top, where, unable to build an anchor on the featureless arête, he is forced to retrace his steps. While downclimbing, he breaks a nubbin and plunges 30 feet into a snowdrift, luckily unharmed. Sarah opts for the north spire. Dave and Sarah name the route Dang Ba ’Dren Pa, a Tibetan phrase meaning “to inspire, enthuse, and uplift,” in memory of friends Todd Skinner, Karen McNeill, and Sue Nott.
由于能很好的适应高原，Sarah（莎拉）和Dave（戴夫）在通往先前的高点时的过程非常顺利，接着完成了剩下的两个半pitch，其中包括一小段向西的横切，以到达最终的峰帽。峰帽被分离成两个隔开的尖顶。在登上北侧的尖顶后，Dave（戴夫）发现，南侧的尖顶才是真正的顶峰。他在无保护的情况下攀上一块高25英尺（约7.62米）（难度约5.9）的巨石从而登上峰顶。由于无法在毫无明显特征的arête（法语，意思是刀刃一般尖锐和光滑的山脊）之上设立锚点，他被迫折回。在下攀的过程中，他折断了一个nubbin（支点），突降30英尺（约9.14米），跌在snowdrift（风吹形成的雪堆）上面，幸运的是，他没有受伤。Sarah（莎拉）选择了登上北侧尖顶。Sarah（莎拉）和Dave（戴夫）把这条线路命名为Dang Ba ’Dren Pa，以纪念Todd Skinner（托德•斯金纳）, Karen McNeill）（凯伦•麦克尼尔） 以及 Sue Nott（ 苏•诺特)这几位朋友。“Dang Ba ’Dren Pa，”是一个藏文短语，意思是“to inspire, enthuse, and uplift,”（激发灵感，热忱，进而提升自我）。
Meanwhile, Andy and I set our sights on a pair of high peaks at the head of the valley, which indeed are reminiscent of mountains back home in the Tetons. Although the area is devoid of climbers’ influence, it is not untouched by humans. Walking up-valley, we pass evidence of human life everywhere: spiritual symbols etched into boulders, piles of mani stones, prayer flags adorning trees, boulders, and bushes or hanging from tall poles, chortens, and hillsides decorated with long, tall sticks. Within a short walk from our new high camp at 15,500 feet, we stumble upon what appears to be a meditation chamber: a granite sanctuary hollowed out under a large boulder. Traveling the valley is becoming as much a process of discovery as the climbing has been. The sensation of luck is overwhelming—to be in a place where the feeling of exploration is presented to us in two such distinct but inspiring forms.
与此同时，Andy（安迪）和我的目光投在峡谷最前方的一对高峰之上。这对山峰令人想起故乡的Tetons（特顿山系）。虽然这个区域未受登山者的影响，但并不代表在哪里没有人类活动留下的痕迹。在从峡谷中上升的时候，我们处处可见人类生活的力证：刻在石头上的圣符，大量的玛尼堆，大树、巨石、灌木丛上飘荡的经幡，或在高杆上悬挂的经幡，藏传佛教的圣骨冢，以及用高大的树枝修饰的山峦。从我们的新建的高地营（海拔15,500英尺 ，约4724米）出发不久，我们偶然发现一个类似冥想室的结构：在一块巨大石头下面凿空后形成的圣所。峡谷中的旅历变得和攀登一样，成为发现之旅。幸运的感觉不可阻挡-我们能来到这里，在这里，有这样两种如此独特但又令我们感动不已的方式馈赠给我们对探索的感悟。
By starlight, Andy and I scramble up a slope of talus and snow to the base of what we’ve nicknamed “The Grand.” We work our way up and over, extracting a traverse along the eastern face. Clean crack systems split the faces of enormous, granite blocks just below the ridgeline proper, which prove too knifey and terraced for the quick climbing we are after. We ride à cheval over a series of gendarmes to the final headwall. Dark clouds are moving in quickly, and we debate in the blowing snow about continuing up the estimated three pitches to the top. With the summit in sight we decide to quit wasting time thinking and keep climbing. The rock quality decreases and the quantity of snow plastered into the cracks increases. We each tag the circa 18,650-foot summit separately, as the top offers no options for an anchor to accommodate two of us.
星光下，Andy（安迪）和我迅速爬上一个满是乱石和积雪的斜坡，来到被我们起了绰号叫 “The Grand”（首选或心仪的地方）的下面。我们沿着山峰的东面选择横切，并不断地攀高，越过，努力向前行进。在山脊线下方，巨大的花岗岩石块表面被一目了然的裂缝系列恰当地劈开。我们随后的快速攀登证明这样的裂缝非常的尖锐并且呈阶梯状。我们如同策马驰过肃立的卫兵一样，很快来到最后的直面的陡壁。（此时，）乌云在迅猛地翻卷，我们在迎面吹来的雪中讨论是否继续估计大约三个pitch就可以登顶的问题。鉴于峰顶在望，我们决定停止浪费时间的思考，而继续攀升。岩石的可攀性在减小，而裂缝中的积雪数量在不断增加。在峰顶没有可供我们设立能承受我们两人的锚点的情况下，我们两人分别登上了海拔高度约为18,650英尺（约5684.5米）的顶峰。
Celebrating that night with a big ramen ration, we choose a name for the peak: Phurba, a Tibetan ritual dagger, in reference to the mountain’s sharp ridgelines. The route, Naga, we name for the serpent that is often depicted slithering up the phurba’s blade. It is certain that the locals have their own name for this peak, but we are unable to obtain local names despite several attempts.
在那个晚上以加大面条份额方式庆祝的时候，鉴于这座山峰尖锐的山脊线，我们给这座山峰选了个名字：Phurba（普巴）。Phurba（普巴）是藏人惯用的的一种匕首。至于我们的登顶路线，则命名为Naga（眼镜蛇）。这是由于滑行在Phurba（普巴）峰刃上的连滑带爬的行进酷似蛇行。我们确信当地人对这座山峰有他们自己的称谓，但是，尽管我们多次尝试，仍然不能获得这座山峰的当地名称。
第四部分
Back at base camp, we find that a crew of workers from Litang has arrived to help the monastery build a hostel that will house some of the hundreds of pilgrims who arrive each November for a large festival honoring Genyen. We spend the day helping out, taking turns with rusted tools to work the freshly felled wood. The precision the builders achieve despite the lack of modern tools is impressive. While in Lamaya, we’d seen the village’s new school, a concrete building with a bright-red metal roof. Helping roll stones into place for the hostel’s foundation, I wonder which type of structure will define Tibetan architecture in years to come.
返回大本营后，我们发现从理塘来的一队工匠已经在帮助寺院建一座招待所，以接待每年十一月份来这里朝圣圣山格聂的许多朝圣者中的其中一部分。那天，我们轮流使用用生锈的工具来帮助他们处理刚刚伐下的木头。尽管缺少现代工具，但是建设者们的制作精度仍然给我们留下了深刻的印象。在喇嘛垭的时候，我们已经注意到这个村庄新建的学校，一处有着明红色的金属屋顶的混凝土建筑物。在帮助他们把石头滚动就位以筑起招待所的地基时，我开始怀疑，在未来的几年里，构成西藏的建筑风格将是什么样的建筑形式。
While the workers break for cigarettes and food, we tour the monastery. Colorful murals of Genyen decorate the entryway, as it is believed that Genyen’s body lies beneath the monastery—the mountain embodies his spirit. Tibetan texts describe Genyen as both the faithful servant of the Arahats (disciples of the Buddha Sakyamuni) and as a group of 21 guardian spirits, embodied by the snowy peaks, in charge of protecting the Dharma and the teachings of the Buddha. Onshu, the head monk, ceremoniously unwraps “Genyen’s heart” and his “intestines”: two polished rocks whose similarity to these organs is uncanny. Towering columns of bright, silky fabric twist from the ceiling down to the floor, and long rows of deserted benches, wrapped in saffron colored-cloth, that double as beds, line the main room. We wander through a room housing 1,000 golden Buddhas and another room reserved for the Dalai Lama, complete with a waiting change of clothes.
在工匠们休息下来，抽烟和进食时，我们在寺内游览。用来装饰门廊的以格聂为主题的壁画色彩斑斓。事实上，人们深信格聂的躯体就躺在冷谷寺下面-格聂山则是他的灵魂化身。藏语文献中对格聂的描述是这样的：他既是Arahats（Arahat，罗汉，佛释迦牟尼的信徒）忠实的仆人，又是全体21个圣灵守护者的合一。格聂化身为皑皑雪峰，以护卫佛法和教导活佛。冷谷寺的住持Onshu虔诚地揭开 “格聂之心”和“格聂内脏”（这是两块光滑的岩石，其神秘的外形酷似这些器官）的包裹。明亮的丝线编织而成的高大法器从天花一直垂到地面，兼有寝具功能的的状似废弃的长凳，用藏红花色的布匹包裹着，成行成列地安置在主室中。我们缓慢地穿过一个供奉着1000个金佛的房间以及为Dalai Lama保留着的另一个房间，里面还有一套供他换洗的衣服。
Due perhaps to its remote setting and location outside of the TAR, the Rengo Monastery was not subjected to the destruction many Tibetan monasteries experienced during the Cultural Revolution; however, it did not emerge completely unaffected. Over 600 years old, the monastery was once home to approximately 275 monks. But during the late 1970s “something” happened (presumably the Cultural Revolution). Now fewer than a dozen monks live there. When we ask through pantomime what happened to the others, Onshu makes a sad expression and gestures with his hands, as if following the contrails of smoke rising into the air.
或许是由于冷谷寺建造在远离西藏的偏远地域，因而在文革中得以免遭许多藏传佛教寺院被摧毁的厄运。然而，它也不是丝毫未被厄运光顾。这座有着600多年历史的寺院中的喇嘛曾有275名之多。但是上世纪70年代后期，发生了一些事情（对此合理的推测是和文革相关联的）。现在只有不到12名喇嘛在此居留。在我们用手势询问其他人到底发生了什么时，Onshu回以一个悲伤的表情和手势，状似（他们）随着天空中的丝丝烟雾升空而去。
第五部分
Andy and I return to our high camp intent on a peak similar to the Tetons’ Teewinot, located just to the northeast of Phurba. It has beautiful southern and northern ridgelines, and a curving couloir splits the east face. Exploring the approach that evening, we find ourselves in the midst of a field of cairns a quarter mile in diameter; towers of three stones cover every inch of available space.
Andy（安迪）和我返回我们的高地营，专注于一个类似the Tetons’ Teewinot（the Teton山的第七高峰）一座山峰，这座山峰恰在在Phurba（普巴峰）的东北方向。山峰南部和北部的山脊线美丽动人。一道弯曲的峡谷劈开山峰的东面。那天晚上在探路时，我们发现自己置身于一个直径为1/4英里（约402米），分布着圆锥形石堆的区域。三块石头垒成的石堆密密麻麻，占据了每一寸可供利用的空间。
High up in a side valley, east of the main drainage, Dave and Sarah stumble upon a similar cairn field at the base of their new objective, a striking, jagged peak with a highly aesthetic southern ridge. The south-facing side of each cairn is covered in red-orange lichen. The approach takes longer than anticipated, but Dave and Sarah complete five pitches of the southern ridge before turning back.
上到主河道东侧的侧谷高处之后，Dave（戴夫）和 Sarah（萨拉）在他们的新目标-那是一座夺目的有着美好的峰南山脊的锯齿形山峰。在山峰脚下，他们偶然发现了一处类似的石堆区域。每个石堆的南面都有红橙色的地衣覆盖。他们的探索之路比预期的要长很多，但是Dave（戴夫）和 Sarah（萨拉）在返回之前，依然在峰南山脊上完成了5个pitch。
Back on “Teewinot,” Andy and I change plans after two pitches, wary of the extremely loose rock. We traverse into a southeast-facing couloir and simul-climb approximately four pitches up to 80 degrees; a thin patina of snow and ice is plastered over smooth rock slabs. We then drop into the peak’s main east-facing couloir, and our progress immediately slows as we wallow up waist-deep snow over ice until the snow peters out to mixed terrain. Although the climbing is not difficult, the rock quality is very poor; the only reassuring factor is the cold temperature helping to glue the rocks in place. The couloir steepens and the final few pitches present mixed climbing up to M4. We straddle the narrow saddle between the two summits, assessing our options. The summit blocks are only about 25 feet above us, but conditions on both are dismal. The slightly higher southwestern summit presents a large platelike slab balanced at an incline on a tall, crumbling block of rock. A wind slab eight inches thick coats the plate of rock—an ironic “icing on the cake.” The other summit looks no better. We are disappointed to turn around so close to the summit, but we acquiesce to the poor conditions and call our high point good.。
返回“Teewinot（也就是文章中一再被提到的Damaru（达马如峰））之后”，出于对松动至极的岩石的警觉，在Andy（安迪）和我完成两个pitch之后，我们决定改变先前的计划。我们横切进入一个面向东南的通道。并且同时攀升了约4个坡度为80度的pitch。有一层薄薄的冰雪抹在光滑的岩板上面。随后我们下降到这座山峰面向东方的主通道，不久我们就开始在齐胸的冰上积雪中滚爬，这使我们步履维艰，直到积雪逐渐减少，而我们也进入混合地形之前，这种情况一直在持续。虽然攀升不是很难，但是岩石的品相却不是很好。唯一的有利因素是这里的低温使岩石胶结在原位，通道陡峭，最后的混合攀登时，少数的几个pitch难度达到M4。我们跨坐在双峰之间狭窄的鞍状构造上面，开始评估我们的选项。西南方向的峰顶略高一些，一块巨大的石板歪斜地停在一块高而破碎的巨石上勉强能保持稳定，约6英寸（约15厘米）厚的风成雪块覆盖在岩石板上-好象有些讽刺味道的蛋糕上的冰块。另一个峰顶的情况看起来并不见得更好。如此的接近峰顶，但我们却不得不折返，这让我们感到沮丧，但我们勉强承认这种糟糕的情形，（完成登顶）需要我们更好的最佳状态。
We call the peak Damaru (until someone can discern the correct name) after the little Tibetan double-headed drums similar in shape to the peak’s double summit, and we name our route Kapalika Damaru, the most powerful of all damaru, made with the skull tops of a young boy and girl. The largest of the damaru are used for the “dance of ego-annihilation,” a footnote that gives us a good laugh, considering our turnaround so close to the top.
由于小巧的藏地双头鼓的形状和这座山峰的双峰顶类似，所以我们把这座山峰暂命名为Damaru（在有人能辨别出真正的名字之前）。我们的攀登路线则命名为Kapalika Damaru。Kapalika Damaru是所有Damaru中，最有力量的一种，也是用年轻的少男和少女的颅顶骨制作而成的。大量的damaru一起奏响的情形见舞蹈“dance of ego-annihilation（湮灭自我之舞）”。考虑到我们折返之时，离峰顶只有咫尺之遥，这段说明文字让我们大笑不已。
第六部分
One day, kept off the peaks by weather, we take a long hike to the 17,886-foot pass at the head of the valley. We follow a trail through what appears to be a sky-burial site, the spot where traditionally the dead are taken and offered to the birds, a practical way of disposing of bodies in a land of permafrost and limited timber. We walk past wooden paddles (likely placed on the bodies’ feet or hands), and clothing and bits of hair hanging in bushes, soon reaching the base of an immense boulder wrapped in prayer flags. We are curious but hesitant, afraid of whom we might offend with our presence. We move on quickly, continuing to curve east toward the pass. The large peak that Sarah and Dave had attempted earlier lines up directly with the boulder, indicating, along with the cairn fields, the likelihood that, although the monks did not state it (perhaps because the peak was not discernible from base camp), the mountain is probably one of the region’s sacred sites.
有一天，变化的天气使我们无法靠近山峰，于是我们开始长距离徒步，前往峡谷尽头的海拔17,886英尺（约5451.7米）的垭口。我们循迹前行的线路穿过一个表面上看起来很像天葬台的地方。，人们习惯上，把逝者的遗体带到这个位置，奉献给神鸟。在永久冻土地带，并缺乏木材的这里，这是处理遗体的一种实用手段。我们从一些木板（似乎是用来放置在逝者遗体的手脚部位之上）旁边走过，边上的灌木丛里还挂着衣服和少量的头发。不久，我们来到一处用经幡包裹着的巨形卵石。对此地，虽然有些好奇，但也有顾虑，我们担心自己出现 在这里后，也许会有亵渎神灵之嫌。我们继续快速行进，连续的向东绕行以接近垭口。Sarah（莎拉）和Dave（戴夫）早些时候试图登顶的那座雄伟的山峰（译者注：峰顶是双尖顶，北侧尖顶略低，）峰顶之间的连线指向我们经过的那块巨型卵石以及那块石冢区。非常可能的是，虽然喇嘛们并未提到这点（也许从大本营的位置，看不到这个山峰），但是，这座山很可能是这个地区的圣地之一。
Rockfall punctuates our ascent up the pass as herds of blue sheep (over 200 in total) scramble on the rocks. We pause frequently, collecting small stones inlaid with large, dark-red garnets. By the time we reach the pass the weather has cleared and we are able to observe the peaks and sub-valleys forming the greater Genyen Massif. As we peer over the pass to the east and southeast, the view reveals more snowy pyramids, steep mixed faces, and snaggle-toothed towers—all unclimbed. But the Genyen valley is certainly the region’s nexus of snowy alpine routes; the outer-lying edges of the massif, crafted from a different geological recipe, erode into sloping brown hillsides.
当一群岩羊（总数超过200只）在岩石上攀爬时，它们踩落的碎石不时落在我们攀爬的路线之上，我们的行进也因此停顿下来。我们也会暂停下来，收集那些嵌入到深红死的大块石榴石中的小石子。抵达垭口后，天空变得晴朗，我们也得以观察到那些山峰和形成大格聂的峡谷的分支。当我们的视线越过垭口，投向东方以及东南方时，我们看到更多白雪皑皑的金字塔状山峰，更多陡峭的混合型峰面，还有更多参差不齐的锯齿状尖顶-所有这些都是难以攀登的。而格聂峡谷无疑是这个阿尔卑斯式样攀登路线的关键枢纽地带。远离这个断层中心的边缘结构，由不同的地质构造形成，并深深地蚀入褐色的山腰地带。
Looking out over the endless possibilities, I think about returning someday, a mental list of future objectives already amassed. But a part of me hesitates. The Genyen valley has been and continues to be sacred center to a degree none of us was expecting. It has been a climbing destination for just a fraction of that time. The more I learn about this place, the more I feel I am treading a careful line between sacred and sacrilege, guided by a moral yardstick comprised from individual values like spirituality, ego, and desire—a uniquely mixed concoction lodged in each of our psyches, further complicated by language and cultural barriers.
遥想未来无限的可能性，我曾想象在将来的某一天重返这里。关于未来的目标已经累积无数，然而我依然有些游移不定。格聂山谷已经是并且将继续是一个神圣的所在，其神圣程度远远超出我们每一个人的想象。仅仅有一小段时期，在那段时期里，这里（对我来说）只是一个攀登的目的地。我对此地的了解越多，我越感到我在神圣和亵渎神灵之间摇摆不定，就如同如同小心翼翼地轻轻走过架空的钢丝。引领着我前行的是一种道德标准，这种道德标准建立在比如崇高，自我，以及渴望等个人价值观的基础之上，这也是一种深植于我们每一个人内心世界里的，也是我们每一个人独有的自我精神层面上的东西，这种东西比语言障碍以及文化障碍更为复杂，同时也更难以为人所理解。
Over the course of the next few days we attempt other objectives, but storms and poor snow conditions turn us around. Our tour operator orders horses from Lamaya via sat phone. The temperatures have grown noticeably colder, and the larches have turned from gold to dull yellow. The stellar weather has kept us moving at an almost nonstop pace for close to three weeks. Numerous signs, including the possibility of roads being closed by snowfall, point us back to Cheng-du. According to our tour operator, the monks say we’ve been in the region long enough. Although our relations with the monks have been positive, it is difficult to anticipate how they and their community will receive climbers in the future.
接下来的几天，我们尝试其他山峰，但是风雪交加的天气让我们无功而返。通过固定电话，我们的导游从喇嘛垭预定了马匹。气温急剧下降，变的非常之冷，落叶松（也叫金钱松）的叶子从金黄色变成暗淡无光的黄色。近三周来的天气状况使我们马不停蹄，不停的行走。包括降雪有可能导致封路等等许多信号预兆着我们应该尽快返回成都。据我们的导游的说法，喇嘛们认为我们在哪里停留的时间过多了。虽然我们和喇嘛们之间的互动一直是良好的，但是很难预期在未来，喇嘛们和喇嘛们所在的社区对登山者来访的接受程度。
地名修正：Sachun (夏琼峰) Phurba（普巴峰,藏语是匕首的意思） Damaru(达玛努)