Loại thư quan tu đầu Đường 100 quyển; Linh dị bộ (quyển 78–79) gồm tiên đạo, thần, quỷ, mộng, hồn phách. Thể lệ “sự cư tiền, văn liệt hậu” bảo tồn nhiều đoạn văn, phú về linh dị và tiên đạo trước Đường.
Ứng dụng: Đối chiếu trích dẫn tiên đạo–linh dị tiền Đường; nguồn văn tuyển cho điển cố thần quái
Early Tang leishu Yiwen Leiju (Ouyang Xun et al.), Lingyi (灵异) section: curated literary excerpts on spirits, anomalies, divine responses, and wonder tales from Han–Six Dynasties sources. Doctrines implicit in selection: heaven-human resonance, ghostly justice, numinous animals/places. Methods: 事 and 文 paired (event + poem/prose)—template for later class books. Terminology: 灵异、感应、鬼物、祥瑞、灾异. Foundational for how Tang elite classified the supernatural as a bibliographic category distinct from pure rujia classics, feeding both literary zhiguai and religious proof-texts.
⚡ Ứng dụng: Nguồn gốc phân loại 灵异 trong leishu; tra trích thơ–văn về quái dị tiền Đường. Nền cho 太平御览 các bộ tương tự.
🔗 Liên quan: 太平御览·道部; 北堂书钞; 初学记
Core argument: collecting ‘numinous anomalies’ for literary encyclopedias proves that the strange is a category of culture useful for rhetoric, omen literacy, and moral illustration—not only for priests. The section demonstrates that anomaly becomes classical capital when excerpted and re-usable.
1) Train BaZi intuition on classical ‘strange correspondences’ (dreams, animals, weather) as symbolic language. 2) Separate literary omen from technical rule: use 灵异 for metaphor, classics for calculation. 3) In client counseling, use story exempla to explain clash/combine without fatalism. 4) Catalog recurring anomaly motifs against ten-gods patterns. 5) Practice critical filter: aesthetic value ≠ predictive validity.
Unlike 册府符瑞, it serves literary culture more than mandate politics. Unlike Qing zhiguai fiction, it is excerpt-based and non-novelistic, aiming at classifiable snippets for composition.