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南疆10萬大山(shan)旳密林之中常有旅人不幸遇(yu)難,尸體被沼氣,瘴氣,戾氣所染,經歷百年(nian)則成(cheng)夏(xia)耕尸,這惹來(lai)無(wu)窮禍害。

《山海經(jing)．大(da)(da)荒西經(jing)》說：爰有(you)大(da)(da)暑，不(bu)可以往，有(you)人無(wu)首，操戈盾立(li)，名曰(yue)夏(xia)(xia)耕(geng)(geng)之尸(shi)(shi)。夏(xia)(xia)耕(geng)(geng)是(shi)夏(xia)(xia)朝最後一(yi)任(ren)帝(di)王夏(xia)(xia)桀的部(bu)將，負責(ze)鎮守章(zhang)山，商湯伐桀時，被砍掉了頭，夏(xia)(xia)耕(geng)(geng)的靈魂不(bu)死，逃到了巫山，成為夏(xia)(xia)耕(geng)(geng)尸(shi)(shi)，他雖然沒有(you)腦袋，卻依舊(jiu)手操戈盾，盡忠職守地護衛(wei)巫山。

主要經歷

《中國神怪》：

”有個人沒(mei)(mei)了(le)腦袋(dai),手(shou)(shou)拿一把戈和一面(mian)盾牌(pai)立著,名(ming)叫夏(xia)(xia)(xia)(xia)耕(geng)(geng)尸。 從(cong)前(qian)成湯在章山(shan)(shan)討(tao)伐夏(xia)(xia)(xia)(xia)桀,打敗了(le)夏(xia)(xia)(xia)(xia)桀,斬殺(sha)夏(xia)(xia)(xia)(xia)耕(geng)(geng)尸于他的面(mian)前(qian)。夏(xia)(xia)(xia)(xia)耕(geng)(geng)尸站立起來后,發(fa)覺沒(mei)(mei)了(le)腦袋(dai),為逃避他的罪咎,于是竄到巫山(shan)(shan)去了(le)。夏(xia)(xia)(xia)(xia)耕(geng)(geng)是夏(xia)(xia)(xia)(xia)朝最后一任帝王夏(xia)(xia)(xia)(xia)桀的部將，負責鎮守章山(shan)(shan)，商湯伐桀時(shi)，被砍掉了(le)頭(tou)，夏(xia)(xia)(xia)(xia)耕(geng)(geng)的靈魂不死，逃到了(le)巫山(shan)(shan)，成為夏(xia)(xia)(xia)(xia)耕(geng)(geng)尸，他雖然沒(mei)(mei)有腦袋(dai)，卻依舊(jiu)手(shou)(shou)操(cao)戈盾，盡忠(zhong)職守地護衛巫山(shan)(shan)。

《山海經(jing)》《大荒西經(jing)》記載：

有人無首，操戈盾(dun)立(li)，名曰夏耕(geng)(geng)之(zhi)尸。故成湯伐夏桀于(yu)(yu)章山，克之(zhi)，斬耕(geng)(geng)厥(jue)前。耕(geng)(geng)既立(li)，無首，走厥(jue)咎，乃降于(yu)(yu)巫山。

郭璞注：亦形(xing)天尸之(zhi)類。

夏(xia)(xia)耕(geng)是夏(xia)(xia)桀的(de)將(jiang)軍(jun)，戰敗(bai)(bai)逃亡，被成(cheng)湯(tang)斬首(shou)，與斷首(shou)的(de)刑天(tian)有幾分相似。但(dan)刑天(tian)是“與天(tian)帝爭神，帝斷其(qi)首(shou)”的(de)不(bu)屈英(ying)雄。而夏(xia)(xia)耕(geng)是以(yi)敗(bai)(bai)將(jiang)來襯托成(cheng)湯(tang)的(de)英(ying)雄形(xing)象。

其他信息

二(er)(er)十(shi)(shi)(shi)(shi)(shi)四(si)(si)諸天(tian)(tian)(tian)(tian)是(shi)在(zai)二(er)(er)十(shi)(shi)(shi)(shi)(shi)諸天(tian)(tian)(tian)(tian)的基礎上(shang)增入四(si)(si)位(wei)天(tian)(tian)(tian)(tian)神(shen)而(er)成(cheng)“二(er)(er)十(shi)(shi)(shi)(shi)(shi)四(si)(si)天(tian)(tian)(tian)(tian)”的。二(er)(er)十(shi)(shi)(shi)(shi)(shi)諸天(tian)(tian)(tian)(tian)的名(ming)稱都本于印度教（婆羅(luo)門教），具體是(shi)：一(yi)大(da)(da)梵天(tian)(tian)(tian)(tian)、二(er)(er)帝釋天(tian)(tian)(tian)(tian)、三多聞天(tian)(tian)(tian)(tian)王(wang)(wang)、四(si)(si)持國天(tian)(tian)(tian)(tian)王(wang)(wang)、五增長天(tian)(tian)(tian)(tian)王(wang)(wang)、六廣目天(tian)(tian)(tian)(tian)王(wang)(wang)、七(qi)金剛密跡、八大(da)(da)自在(zai)天(tian)(tian)(tian)(tian)或摩醯首羅(luo)、九(jiu)散脂大(da)(da)將、十(shi)(shi)(shi)(shi)(shi)大(da)(da)辯(bian)才天(tian)(tian)(tian)(tian)、十(shi)(shi)(shi)(shi)(shi)一(yi)大(da)(da)功德天(tian)(tian)(tian)(tian)、十(shi)(shi)(shi)(shi)(shi)二(er)(er)韋馱天(tian)(tian)(tian)(tian)神(shen)、十(shi)(shi)(shi)(shi)(shi)三堅牢地神(shen)、十(shi)(shi)(shi)(shi)(shi)四(si)(si)菩提(ti)樹神(shen)、十(shi)(shi)(shi)(shi)(shi)五鬼(gui)子(zi)母(mu)、十(shi)(shi)(shi)(shi)(shi)六摩利支天(tian)(tian)(tian)(tian)、十(shi)(shi)(shi)(shi)(shi)七(qi)日宮天(tian)(tian)(tian)(tian)子(zi)、十(shi)(shi)(shi)(shi)(shi)八月(yue)宮天(tian)(tian)(tian)(tian)子(zi)、十(shi)(shi)(shi)(shi)(shi)九(jiu)娑(suo)竭龍王(wang)(wang)、二(er)(er)十(shi)(shi)(shi)(shi)(shi)閻摩羅(luo)王(wang)(wang)。隋代天(tian)(tian)(tian)(tian)臺智者大(da)(da)師依(yi)據(ju)《金光明(ming)(ming)經·功德天(tian)(tian)(tian)(tian)品(pin)》，制定了《金光明(ming)(ming)三昧懺法》。后代據(ju)此(ci)(ci)簡略(lve)成(cheng)《齋(zhai)天(tian)(tian)(tian)(tian)科儀》，為寺廟中(zhong)祭天(tian)(tian)(tian)(tian)的儀軌，依(yi)《金光明(ming)(ming)經·鬼(gui)神(shen)品(pin)》等所說，選下(xia)二(er)(er)十(shi)(shi)(shi)(shi)(shi)位(wei)天(tian)(tian)(tian)(tian)神(shen)，即此(ci)(ci)二(er)(er)十(shi)(shi)(shi)(shi)(shi)諸天(tian)(tian)(tian)(tian)。到了明(ming)(ming)代，又(you)增入四(si)(si)位(wei)天(tian)(tian)(tian)(tian)神(shen)，則成(cheng)了“二(er)(er)十(shi)(shi)(shi)(shi)(shi)四(si)(si)天(tian)(tian)(tian)(tian)”，即二(er)(er)十(shi)(shi)(shi)(shi)(shi)一(yi)緊那羅(luo)、二(er)(er)十(shi)(shi)(shi)(shi)(shi)二(er)(er)紫微(wei)大(da)(da)帝、二(er)(er)十(shi)(shi)(shi)(shi)(shi)三東岳(yue)大(da)(da)帝、二(er)(er)十(shi)(shi)(shi)(shi)(shi)四(si)(si)雷神(shen)。

后(hou)三位(wei)是道(dao)教(jiao)神明(ming)，這顯示(shi)了明(ming)以后(hou)佛道(dao)二(er)(er)教(jiao)相互借(jie)用(yong)與融合(he)的(de)(de)趨向。前一(yi)(yi)位(wei)是天(tian)(tian)(tian)(tian)(tian)龍八部之一(yi)(yi)，我們(men)將在天(tian)(tian)(tian)(tian)(tian)龍八部條中(zhong)(zhong)(zhong)介紹。其(qi)中(zhong)(zhong)(zhong)的(de)(de)二(er)(er)十(shi)諸(zhu)天(tian)(tian)(tian)(tian)(tian)常常作為一(yi)(yi)組出(chu)(chu)(chu)現(xian)在塑像(xiang)(xiang)和(he)(he)壁(bi)(bi)畫(hua)中(zhong)(zhong)(zhong)，而且也時或(huo)(huo)出(chu)(chu)(chu)現(xian)于水(shui)陸(lu)法會時懸掛的(de)(de)水(shui)陸(lu)畫(hua)中(zhong)(zhong)(zhong)。但供奉(feng)二(er)(er)十(shi)四諸(zhu)天(tian)(tian)(tian)(tian)(tian)的(de)(de)寺廟也不少(shao)，如昆明(ming)的(de)(de)圓通寶殿、山西大同的(de)(de)善化寺、五臺山金閣寺等。在佛教(jiao)藝術(shu)中(zhong)(zhong)(zhong)，“天(tian)(tian)(tian)(tian)(tian)”像(xiang)(xiang)也常有(you)(you)單(dan)獨或(huo)(huo)以其(qi)他組合(he)出(chu)(chu)(chu)現(xian)的(de)(de)情況(kuang)。在中(zhong)(zhong)(zhong)國佛教(jiao)石窟(ku)藝術(shu)中(zhong)(zhong)(zhong)，很早就出(chu)(chu)(chu)現(xian)了諸(zhu)天(tian)(tian)(tian)(tian)(tian)的(de)(de)形象。如新疆克孜爾石窟(ku)第一(yi)(yi)百(bai)十(shi)窟(ku)主(zhu)室(shi)左壁(bi)(bi)所繪“夜(ye)半逾城”的(de)(de)佛教(jiao)故事壁(bi)(bi)畫(hua)中(zhong)(zhong)(zhong)，就出(chu)(chu)(chu)現(xian)了帝(di)釋天(tian)(tian)(tian)(tian)(tian)和(he)(he)四天(tian)(tian)(tian)(tian)(tian)王(wang)天(tian)(tian)(tian)(tian)(tian)的(de)(de)形象。云岡(gang)石窟(ku)第八窟(ku)窟(ku)門兩(liang)側，則雕有(you)(you)騎牛的(de)(de)摩(mo)醯首羅天(tian)(tian)(tian)(tian)(tian)和(he)(he)騎金翅鳥的(de)(de)鳩(jiu)摩(mo)羅天(tian)(tian)(tian)(tian)(tian)。以下(xia)我們(men)將一(yi)(yi)一(yi)(yi)介紹除(chu)緊那羅和(he)(he)四大天(tian)(tian)(tian)(tian)(tian)王(wang)以外的(de)(de)二(er)(er)十(shi)四諸(zhu)天(tian)(tian)(tian)(tian)(tian)。