基于對四川康定瓦斯碉白塔的實地考察,本文指出,藏傳佛教轉經儀式可以被理解為一種通過累積身體運動來達成修行目的的具身性實踐。轉經儀式的三個面向,即身體主體的建構、對環境的具身性感知以及具身性社交的達成都說明,不管是在個人層面,還是在超出個人的環境和社會層面,身體實踐都占有核心地位。轉經并非完全如美國人類學家奧特納所言的是一種以消解自我意識為目的的機械運動,因為轉經主體的能動性經由身體得以表達。具身性實踐視角的引入,對于反思和解構西方學界長期存在的身體與意識、觀念與實踐的二元對立具有重要意義。

Based on the fieldwork in Kangding’s dbal-gsas-skaybs Pagoda(mchodrten),Sichuan Province,this paper argues that the circumambulation(skor-ba-rgyag-pa)in Tibetan Buddhism should be properly regarded as an embodied practice,in which people make their cult by accumulating repetitive body movements.Three aspects of the ritual,including the construction of body-subject,the embodied perceiving of environment and the embodied sociability with others,prove that the body practice plays a core role either at individual level or at environmental and social level.The circumambulation is thus not just a mechanical action which leads to eradicate the sense of ego or self in the subject supported by American anthropologist Sherry Ortner,for it is the body that helps to maintain and express the subjectivity of people through the ritual.The perspective of embodied practice can also help to re-examine the opposition between idea and practice,consciousness and body within the Western thought.