Truyện cảm ngộ thần tiên: người phàm gặp tiên, được điểm hóa, đắc dược hoặc chứng đạo. Văn phong kể chuyện, là phổ lục tiên thoại tiêu biểu đời Đường–Ngũ đại.
Ứng dụng: Đọc truyện tiên, giáo hóa, nghiên cứu hagiography.
唐末五代杜光庭纂。《宋史·藝文志》著錄十卷，今《正統道藏》殘存五卷（約七十五則，卷末有闕），《雲笈七籤》另節錄約三十至四十四則。專記凡人與神仙「感遇」——傳主多為遇仙之凡人而非仙傳本尊。故事取自《宣室志》《逸史》等及傳聞改寫，著名者有虬髯客（與《虬髯客傳》相關）、唐玄宗夢仙授《紫雲曲》、桓闓事陶弘景得道等。文筆清暢，人物鮮明，是唐五代神仙小說與道教傳教敘事的代表作，重在「人可感仙、仙不遠人」。
⚡ Ứng dụng: 遇仙、感應、積德感真之修道心理教材；說明「感」與「遇」需誠心與時緣；可對照命盤驛馬、貴人、天乙等「遇合」象，但文本本身是志怪仙傳。
🔗 Liên quan: 道教靈驗記、續仙傳、仙傳拾遺
Immortality is accessible in ordinary time-space when a prepared person meets the right being under karmic-moral readiness. The text proves that transmission often begins as encounter (感遇), not as institutional rank alone. Therefore the hidden teacher–student channel is a valid second path beside formal ordination.
1. In BaZi, treat special 食神/印/驿马 configurations as ‘encounter windows’—times when teachers or methods appear. 2. Cultivate sincerity and quiet observation; 感遇 logic forbids forced seeking and greedy omen-hunting. 3. After any ‘sign’ or dream-teaching, verify by stable ethical and bodily change, not by drama. 4. Keep dual channels: formal study + openness to timely guidance without abandoning precepts.
Unlike 道教靈驗記 (public efficacy of rites), this centers person-to-person or person-to-immortal meetings. Unlike 錄異記’s broader anomaly catalog, it aims at soteriological encounter. It is hagiographic-pedagogical rather than legal-ritual or purely marvel-collecting.