本文是《山海经》神权空间认知新范式系列研究的第10篇,聚焦《山海经·西山经·西次三经》“神英招司帝之平圃”一段文本。传统研究多将英招视为守护天帝园圃的神兽或昆仑神系中的低阶侍从,长期停留于形象描述与神系归属层面,未能揭示其背后的政治制度内涵。 本文立足先秦文字本义,结合商代外服制、西周方伯制等边疆治理制度,并参照西北商周时期考古遗存,对英招的名号、形象、职司进行系统考证。研究认为,英招并非战国时期虚构的神话生物,而是先秦边疆册封与镇守制度的神格化具象。“帝之平圃”实为中原王权在西北边疆设置的羁縻式战略管控与秩序整合节点,英招“马身人面、虎文鸟翼”的形象,是边疆族群特征与王权授权符号的综合表达,其“徇于四海”的记述,对应边疆方伯巡行守土的现实职责。 本文通过《山海经》文本与先秦边疆制度的互证,为理解《山海经》的历史纪实性、探究早期华夏天下秩序的形成与神权政治的关系,提供新的研究路径。本系列总纲及25篇分篇实证研究已同步发布。 This paper is No. 10 in the series The Classic of Mountains and Seas: A New Paradigm of Theocratic Spatial Cognition. It focuses on the passage in The Classic of Mountains and Seas – Western Mountains Classic – Third Western Sequence: “the god Yingzhao governs the Emperor’s Pingpu.” Traditional scholarship has long interpreted Yingzhao as a mythical beast guarding the Emperor’s garden or a low‑ranking attendant in the Kunlun pantheon, limiting discussion to iconography and divine genealogy while overlooking the political and institutional dimensions of the text. Based on the original meanings of pre‑Qin characters, this study integrates frontier governance systems such as the Shang outer‑service system and the Western Zhou Fang Bo system, and references archaeological remains from the Shang and Zhou dynasties in the northwest. It systematically examines Yingzhao’s name, image, and duties. The findings show that Yingzhao was not a fictional mythological creature from the Warring States period, but rather a theocratized embodiment of the pre‑Qin frontier enfeoffment and garrison system. “The Emperor’s Pingpu” was actually a strategic control and order‑integration node established by the Central Plains kingship on the northwest frontier, operating under a jimi (loose‑rein) model. Yingzhao’s depiction—“horse body, human face, tiger stripes, bird wings”—synthesizes frontier ethnic markers with symbols of royal authorization, while the record of “patrolling the four seas” corresponds to the actual duty of frontier Fang Bo to patrol and defend their territories. By cross‑verifying the text of The Classic of Mountains and Seas with pre‑Qin frontier institutions, this paper offers a new approach to understanding the historical authenticity of the Classic and sheds light on the relationship between the formation of the early Chinese world order and theocratic politics. The general outline of this series and all 25 empirical studies have been published concurrently.