将中国佛教仪式设想为永恒的、环境化的,甚至是一种非人类的活动,会引发一个悖论。毕竟,佛教仪式通常采取的形式,是在特定的道场内僧人为佛、菩萨、诸神等供奉一时的斋会。宋代的文献、造像和遗址表明,当时的信徒在时间、空间和行动能力概念上发展了极具创意的方式来扩展仪式的功效,大足石篆山便提供一个很好的例子。文章使用行动者网络理论（ANT）来思考石篆山的造像、石碑和景观如何共同发挥着行动能力以延长仪式的效力至永久。

To conceive of Chinese Buddhist ritual as an eternal, environmental, non-human activity is to propose a paradox. After all, Buddhist liturgies generally take the form of temporary feasts offered to spirits by human officiants within the confines of defined ritual arenas. However, a number of texts, images, and sites created in Song-dynasty China suggest that premodern worshippers developed remarkably creative means of conceptualizing time, space, and agency in order to expand the efficacy of ritual. Shizhuanshan in Dazu provides a particularly good example of this. This essay uses Actor-Network Theory (ANT) to consider how Shizhuanshan's carved images, texts, and landscape work together to exert agency and to extend the efficacy of ritual eternally.