五經與文章的關係，是劉勰在《文心雕龍》一書中要處理的主要問題，也是劉勰時代要處理的主要問題之一，劉勰的「經子關係」思想在原則上是服從其「經文關係」思想的。集中表達劉勰經子關係思想的文獻主要有兩類，一是《文心雕龍》一書中〈諸子〉篇，二是〈滅惑論〉一文所涉及佛教與儒家思想的關係。就〈諸子〉篇以及其〈宗經〉篇而言，劉勰「經子關係」思想主要體現在三個方面，一是聖賢並世，經子異流；二是肯定先秦諸子作品，皆是「入道見志」之作；三是從文章學的角度看，劉勰認定「經正而子奇」，故要以正御奇。而在〈滅惑論〉一文中，主要強調儒家思想與佛教教義不相衝突，儒家聖人與佛教聖人不相乖違的儒佛和合論。由於劉勰非常重視士人追求不朽的人生價值，故其經子關係思想在整體上雖然表現為宗經，但並沒有著重揭示經子之間的矛盾與差異，只是對道家、法家思想中偏離、甚至反對儒家經學思想的部分內容，給予了批評與否定，而在經文關係的大框架下，對於子學之文所表現出的「奇」之審美特徵，還是予以了高度的肯定。

The relationship between the Five Classics and literature (文 wen) is one of the main issues that Liu Xie should deal with in his book The Literary Mind and the Carving of Dragons (Wen Xin Diao Long 《文心雕龍》), and it is also one of the main issues to be dealt with in his time. Liu Xie’s thought of “the relationship between the Confucian classics (經 jing) and non-Confucian schools of thought (子 zi)” is in principle subject to his thought of “relationship between the Confucian Classics and literature (經文關係 jing-wen relationship).” There are mainly two types of documents that focus on Liu Xie’s thought of “relationship between the Confucian classics and the non-Confucian schools of thought”: the book The Literary Mind and the Carving of Dragons and the article On Eliminating Confusion. In The Literary Mind and the Carving of Dragons, Liu Xie’s thought of “the relationship between Confucian classics and non-Confucian schools of thought” is unfolded in three aspects. Firstly, sages and sages coexist, and Confucian classics and the non-Confucian schools of thought belong to different streams of thought. Secondly, Liu Xie holds a positive attitude towards the works of the pre-Qin philosophers, which are all works “containing the Tao(the truth) and embodying the ideals of the scholars (入道見志 Ru Dao Jian Zhi)”. Thirdly, from the perspective of article study, Liu Xie believes “the Confucian classics being the orthodoxy or paragons (正 zheng) while the non-Confucian classics possessing novelty, peculiarities or unusualness (奇 Qi)”, so it is necessary to use the Confucian classics to govern or restrain the non-Confucian schools of thought (以正御奇 Yi Zheng Yu Qi). In On Eliminating Confusion, Liu Xie emphasizes that Confucianism and Buddhism are not in conflict with each other, and that Confucian saints and Buddhist saints do not contradict each other. Liu Xie attaches great importance to scholars’ pursuit of immortal life value. As a result, although he is inclined to the orthodoxy of Confucian classics, he does not focus on revealing the contradictions and differences between Confucian classics and non-Confucian schools of thought, but criticizes and negates some thoughts of the Taoism and Legalism that deviate from or even oppose Confucian classics. Under the framework of the relationship between Confucian classics and literature (文wen), Liu Xie speaks highly of the aesthetic characteristics of “novelty, peculiarities or unusualness (奇 Qi)” embodied in the texts of non-Confucian schools of thought.