段成式承父命及已身信仰撰〈金剛經鳩異〉，一方面採取儒生深讀文本的習慣，梳理及注解《金剛經》之經義，另一方面依佛教徒的立場，透過父親所經歷的神秘經驗與自身的佛教體悟纂集靈驗，透過這位立於傳統探索、解讀佛教徒生命經歷的儒生的目光，可作為理解與披尋儒生為何及如何接受佛教信仰癥結的基石，亦得以略見佛教得以在中土傳播和接受的歷程。〈金剛經鳩異〉依循志怪小說的敘事系統，以「變異」作為論述核心，並扣合人所難以祈求或干預的年壽為說帖，揭示著唯有信從佛法方可獲得延續血氣的利益，並在人生走到終點時往生佛國，完整的保障生前（今世）／死後（來生）的生命；復依照此重視個人「生命」的敘事重點，梳理著與儒家間小我／大我、無用／有用和成佛／成人間看似衝突的思維，更回應當時排擠佛教文人的主張；此意味著入唐後，佛教應驗更聚焦在詮釋對生命永世的保障，滿足與回饋儒家殊少面對和處理在形體消逝後，主體意識至終歸趨的生命扣問，亦是佛教得以在中土流傳的主要原由。

Duan Chengshi followed his father’s order and compiled Collection of Diamond Sutra Related Miracle Tales. In doing so he adopted the Confucian scholars’ tradition of profoundly studying the text on one hand and accepted the Buddhist’s viewpoint as his standpoint on the other hand, in recording the mysterious experience his father had and collected Diamond Sutra related miracle tales circulated in his time. Collection of Diamond Sutra Related Miracle Tales followed the narrative tradition of of weird navels and used the variation against physical rules as the center of discussion. It also utilized the longevity as the theme to convey the message that only believing in Buddhadharma could one guarantee one’s longevity. It further publicized that Buddhists could go to Buddhaksetra after the death and totally guaranteed the benefits before and after one’s death. Duan Chengshi used “Life Benefits” as the focal point of his narration and differentiated the conflict of thinking between Buddhists and Confucians, corrected and adjusted the moral judgment of Confucian but without negating it. This article reflected how miracle tales in Buddhism starting from Tang Dynasty no longer promoted that the Buddhadharma had the function of protecting human body, but promised the acquisition of eternal life. Thus Buddhism provided Confucians with their rare answers to the question where the life goes after the disappearance of physical body. This is also the main reason why Buddhism can spread in China.