Ký dị sự–thần quái–tiên tích; kết hợp chí quái và ký đạo. Bảo tồn truyền thuyết địa phương và nhân vật dị thường thời Đường–Thục.
Ứng dụng: Tham khảo dị tích, nghiên cứu văn hóa tín ngưỡng.
唐末五代杜光庭撰。原八卷，《道藏》本併為四卷，收入洞玄部記傳類。《宋志》或作十卷。自序承《述異記》《博物志》傳統，謂怪力亂神雖聖人不語，經誥史冊往往有之。分仙、異人、忠、孝、感應、異夢、鬼神等約十七類，百二十餘則，多唐代事，並夾前蜀王氏符瑞（如龜背「金書玉字大吉」）。編纂意圖在以奇異證明「道在人間、善應可徵」，並以忠孝等主流倫理容攝道教神聖，是研究五代蜀道教與政治符瑞、志怪文體的重要文本。
⚡ Ứng dụng: 感應、異夢、忠孝成仙之案例集；「數至/數訖」含氣數、定數觀念，可與命理氣數、大運轉折作哲學對話；非技術排盤書。
🔗 Liên quan: 神仙感遇傳、道教靈驗記、墉城集仙錄
The boundary between ordinary and strange is porous; anomalies disclose an ordered but multi-layered cosmos that Daoist knowledge can classify and navigate. Du Guangting-style anomaly records prove that the unseen is continuous with history and geography, not a chaos of superstition. Classification of the strange becomes a rational map for ritual and moral response.
1. In BaZi, treat sudden 冲合刑害 years as ‘anomaly seasons’—increase observation and reduce reckless expansion. 2. Classify life disruptions (illness, haunt-like fear, repeated loss) by pattern before jumping to one remedy. 3. Use purity/space hygiene (home, altar, schedule) as first response to ‘strange’ signals. 4. Convert curiosities into decision rules: what type of 異 demands retreat vs. ritual vs. medical care.
Broader and more miscellany-like than 神仙感遇傳’s focused immortal meetings, and less explicitly ‘proof of a single school’s rite’ than 道教靈驗記. It differs by encyclopedic anomaly logic—taxonomy over liturgy or mountain gazetteer.