關於《梁書·劉勰傳》所載“家貧不婚娶”問題，已有不少學者發表過頗有見地的意見。不過，如果重新細緻地研讀《梁書·劉勰傳》“家貧不婚娶”一段文字，並聯繫相關史料，類比旁推，似尚有值得進一步辨析、闡釋之餘地。譬如，從文義關係的角度出發，將《梁書·劉勰傳》所載劉勰“家貧不婚娶”一事與前後文句聯繫起來，或可得出新的認識———“家貧”問題與“勰早孤”相關聯；“不婚娶”以及“依沙門僧祐”問題則跟“篤志好學”一句相呼應，並最終落實於“遂博通經論”這一結果上。如此闡釋，“篤志好學”之説與“遂博通經論”之間，方顯得義脈貫暢，而“家貧不婚娶”問題亦可得更爲合理之解釋。

Many have discussed the issue of jiaping bu quqi (the family is too poor [for him]to marry a woman)in the “Biography of Liu Xie” in the History of Liang. However, this paper re-reads it in association with relevant historical records, which suggests room for further analysis and deeper interpretation. For example, reading jiaping bu quqi with its syntactical context yields a new understanding. Xie zao gu (Xie was orphaned at an early age [by his father death]) resulted in his family’s poverty. Bu quqi and yi shamen Sengyou (attachment to Buddhist monk Sengyou)echo duzhi haoxue (wholehearted devotion to studies). These phrases were consolidated in sui botong jinglun (so [he was]well read in the classics). This reading provides a smooth semantic transition from duzhi haoxue to sui botong jinglun and a reasonable understanding of jiaping bu quqi.