經學流變到魏晉時期，由獨尊之姿，轉而與其他思想互相流動，故有「儒玄互滲」、「經衰史興」等現象。筆記小說趁著史學之興而起，又依附褒貶等《春秋》經義躋入士儒筆端案頭，它蓬勃成長的魏晉時期，恰恰也是經學家感嘆經學衰落的時期，以是本文以兩者之交會對照而看。研究發現，多語怪力亂神的魏晉筆記小說實不乏吞吐經義之處，對《春秋》經傳之運用略可別為「依經以示不誣」、「引經傳作注」、「引經比附時事」及「引經延伸議論」等四端，顯示經學仍為當時的共同話語場域，小說作者、注者乃能如此仰賴經傳，此正展現經典之示範性與權威性。另一方面，小說內容、注釋亦反饋經傳義理的闡釋與傳播，其內容不只滲入《春秋》經傳之闡解，甚至解經範式之轉向義疏、《公羊》及《左傳》之消長，都有小說的身影參與其中，此又展現經典因容許世代之致用與闡釋而具有恆常性的特質。
總括說來，由魏晉筆記小說的確可以觀測到《春秋》經傳的流變情形，由初期好引《公羊》災異之說，逐漸轉往對「敘事」本身的追求，因之後期常見對《左傳》之徵引或轉述。而小說藉其通俗可親的特質，也同步將肅莊的經義傳播出去，讓經學在正統師授之外，另闢蹊徑，並擴展受眾及影響層面，其間雖或有偏讀誤讀、斷章取義，但經之體不變，其用在「權」，於離變中觀其同異，乃至與其他文化因素之相「合」，正是掌握學術範式脈動的重要法門。

Having interacted with other thoughts, Confucianism was considered to be declining or merging with XuanXue (School of Mysteries) in Wei and Jin Dynasties. In the same time, the literary form of BiJi (pre-fiction) was rising by taking advantage of the prosperity of historiography and was declared to be carrying the critical function of ChunQiu. Therefore, the intelligentsia was fond of writing BiJi at that time.
This study discusses the interweaving of BiJi and ChunQiu, and finds that texts of ChunQiu were quoted by BiJi so that a public sphere based on Cunfucianism could be maintained and the authoritative and modeling position of the classic could also be created. Sometimes the main text or the notes of BiJi were feedbacks of the interpretations of ChunQiu and therefore served as a foundation of criticisms. All these phenomena indicate that Confucianism was still the focus of different philosophies.
Despite of some misreading and decontextualized understanding of ChunQiu, the writings of BiJi contributed to the spreading of the classic text.