Quảng dị ký nguyên 20 quyển, nay còn bản tập di; ghi quỷ thần, nhân duyên, báo ứng thời sơ–trung Đường. Được coi là cầu nối từ chí quái Lục triều sang truyền kỳ: cốt vẫn quái dị nhưng thuật sự uốn khúc hơn. Có lời tựa của Cố Huống sau khi Đái Phù mất.
Ứng dụng: Nghiên cứu chuyển tiếp chí quái–truyền kỳ; kho chuyện quỷ tình và tín ngưỡng dân gian Đường.
唐戴孚撰，原二十卷十余万言，今多佚，赖《太平广记》等辑存。顾况序云「予欲观天人之际，变化之兆，吉凶之源」，并举干元气、汨五行及古志怪谱系。内容以开元、天宝至大历间世俗异闻为主：神仙（徐福、仆仆先生、张李二公）、冥报、金刚经持诵感应、人鬼情缘、精怪。核心方法是把六朝「证明因果」的志怪，写成曲折叙事的传奇化故事；术语：冥司、金刚经功德、尸解、黄白、杏丹。本质是唐代前期「世俗社会中的神秘体验」总录，佛道感应与人情世态并重。
⚡ Ứng dụng: 研究唐人冥界想象、持经感应与人鬼婚恋母题时，此为第一手材料库。
🔗 Liên quan: 《冥报记》《玄怪录》《太平广记》
It proves that the invisible world is densely populated and institutionally organized, so human fate is co-authored by spirits, ghosts, local gods, and bureaucratic underworld procedures. Wide collection of anomalies functions as inductive proof: recurrence across regions and classes shows structure, not isolated superstition.
1) After structural BaZi reading, ask what “field agents” (ancestors, local cults, personal vows) may modulate luck pillars. 2) Treat recurring nightmare/dream motifs as data comparable to chart signals. 3) For cultivation, prioritize clearing offenses and stabilizing ritual relationships when charts show prolonged “haunting” patterns (inauspicious ghosts, solitary emptiness). 4) Use breadth: never generalize from one ghost story; require repeated pattern before changing a rule. 5) Map earthly branches’ animal/spirit folklore as cultural memory of local powers, not childish decoration.
广异记 is broader and more ethnographic than 集异记 or 通幽记, aiming at inductive coverage of the strange. It differs from 御定星历考原 by proving otherworld agency rather than calendar math. Against 辩伪录, it assumes the strange as given and multiplies instances instead of debunking scriptures.