Phả lục thần linh sáu quyển trong Tục Đạo Tạng, khác Sưu Thần Ký của Can Bảo. Ghi tiểu sử và chức năng nhiều thần dân gian–đạo giáo (quan thánh, thành hoàng, tài thần, nhạc thần…). Nguồn tra cứu tín ngưỡng phổ thông đời Minh trong canon.
Ứng dụng: Tra thần phổ dân gian; đối chiếu Quan Đế, tài thần, nhạc thần với khoa nghi.
東晉干寶撰，志怪小說之祖，非道藏經籙，卻是中古神祇、鬼驗、術數故事的重要史料庫。以「發明神道之不誣」為宗，記錄感生、夢兆、再生、物怪、祠廟靈驗，保存大量漢魏以來城陽景王、蔣子文、丁姑等地方神與民間巫術。其敘事邏輯——德行感應、冤報不爽、精物憑依——後來滲入道教科儀之城隍土地、冤魂訴對與神明封敕想像，是理解道教神譜「由史入神」的關鍵外典。
⚡ Ứng dụng: 考神名源流、地方祠祀與報應母題時作史料；命理「神煞」名目多有民俗層，宜與《搜神記》類記載對讀，避免把小說當經訣。
🔗 Liên quan: 三教搜神大全；神仙傳；曆世真仙體道通鑑
Gan Bao’s collection proves the reality and moral intelligibility of the spirit world by cumulative case evidence: anomalies, ghosts, and divine responses recur with pattern under Heaven’s order. The logic is proto-empirical and historiographic rather than purely revelatory: many witnessed irregularities jointly refute a closed material cosmos. Spirits enforce ethics and answer sincerity across scattered locales.
1) In counseling, treat ‘weird’ life strings as data requiring pattern-finding, not automatic superstition or automatic denial. 2) Build a personal case log of timing + event + ethical context analogous to Soushen method. 3) Use stories pedagogically to teach consequences without fabricating guarantees. 4) When BaZi coincides with classic ghost-feud motifs (sudden night illness, repeated similar accidents), add grievance-audit before more metal-water technical tweaks. 5) Cultivate careful speech about the dead; the text’s world is porous.
Unlike revealed Lingbao codes, Soushenji proves by anecdotal aggregation, not altar transmission. It differs from systematic neidan atlases by offering no cultivation ladder—only a haunted moral cosmos. Relative to imperial Huangjing theology, it is bottom-up folklore-as-evidence rather than top-down constitution.