《洛陽伽藍記》乃中國佛寺塔志權輿之作，此書架構對後世佛寺塔志影響深遠。書中包羅宏富，內容龐雜，實有撰史之意。惟衒之為避免因著史而賈禍，故雖以「洛陽伽藍」題額，但實則不只以洛陽地區之佛寺為限，他將諸多史事與議論穿插於寺塔里坊、神怪故事之間，甚至潛在子注之中。經考此書原是正文子注分立並行之形態，然今傳諸本，已無正文與子注之分，自清代以來，歷經吳若準等人研究，文注分析工作已有不錯的成果。這種特殊體裁，雖然受到劉知幾之譏評，然此書如此複雜之性質與內容，由於作者採用這種文注並行的新興體裁，不但在敘述上行文之文氣得以連貫，不因插錄資料之繁瑣而蹇窒困頓，在資料收錄上，亦甚得便利。知幾之訾議，實尚待商榷。

Luo-yang jie-lan ji is one of the books that recorded Chinese Buddhist temples in the earliest period. It has very deep impact on the structure of the same type of writings later on. Contents of this book are many and complicated, and are close to writing history. The author, in order to avoid causing calamity because of writing history, entitles the book ‘Luo-yan jie-lan ji’ as a record of temples on the surface, but in fact the content of the book is not only about the temples of the area of Luo-yang. He weaves in a lot of historical incidents inside the record of the temples and of gods and spirits with comments inside the footnotes. When this book just appeared, its text and footnotes were separated but coexisted at the same time. But in various editions now, the text and footnotes have already been mixed and can't be distinguished. Since Qing Dynasty, through the research of Ruo-zhun Wu, the analytical work of text and footnotes has been a great achievement. Though the work was criticized by Zhi-ji Liu, given the complicated content of book, the new types allow the author to be clear and coherent in narrating. Zhi-ji Liu's criticism is not very appropriate.