清初董含（ 1625-? ） 的筆記《三岡識略》， 成書以來曾被清人戴璐 （1739-1806）譽為「國初野乘之最」，及至二十世紀，蕭一山、謝國楨、 吳等前輩學者亦曾對此書投以不同程度的關注，顯示明清史家對《三岡 識略》並不陌生。但是晚近的研究大多因其充斥種種荒誕不經的記述，而 視為「志怪筆記」。本文以臺北的國家圖書館藏清抄本為底本，析論何以刻 本未見流傳，反以抄本通行，並討論過去學者將《三岡識略》部分內容視 為充滿「思念明朝」、「明遺老氣息」、「為明朝立言」等觀點是否妥切。首 先，筆者認為不應將此書歸於「志怪筆記」之流，儘管其中確有諸多神祕 難解的故事， 甚或部分流於附會佛道之說， 但對於明清轉接時期研究而 言，仍是不可多得的重要史料。其次，《三岡識略》部分的條目，運用了寓 思明於志怪的書寫策略，使其從未遭到清朝官方禁制，成為少數得以流傳 的思明著作。但是，清代禁書、文字獄帶來的「自我壓抑」，亦使此書必須 利用各種手段「保命求活」，而這正是清代禁書研究值得探討的新面向。

Over the past few decades many scholars had paid attention to the history of the Ming-Qing transition period. Under the conditions, San Gang Shi Lyue, written by Dong Han (1625-?), an early-Qing literate, became known to scholars. However this book was viewed by former scholars as full of the narration of mysteries and bizarreries and consequently was not valued highly in the expertise. The purpose of this article is to reinvestigate the manuscript edition of San Gang Shi Lyue, based on the texts preserved at Taiwan National Central Library and Chinese Academy of Social Sciences, in order to explore the significance of the writing strategy of the book characterized by mystery narration. It is argued that the specific strategy used by the author was intentionally to avoid government censorship and to preserve Ming loyalism between the lines.