學界對莊存與或《春秋正辭》的認知，普遍預設了莊氏為晚清今文學或《公羊》學之祖的前提，而忽視了《春秋正辭》以極重比例大量援引《穀梁》、《左傳》乃至宋儒之說以替代《公羊》本身的解釋。其尤甚者，乃是對何休建構「三科九旨」體系的刻意淡化改造，以及由此而來的解釋重心之轉換。這種轉換即是以「大義」消解「微言」，以儒術所重君臣上下之共相，消解何休三統革命之義。本文意在透過莊氏相關文獻之解讀，以釐清《春秋正辭》之屬性，還其應有之面目。

When it comes to Zhuang Cunyu or Chunqiuzhengci (春秋正辭), the community may, in general, honour Zhuang as the pioneer of New Text Confucianism or Gongyang Studies in the Late Qing Dynasty, whereas such a cognition ignores the fact that a great proportion of in Chunqiuzhengci is spent to cite Guliang (穀梁), Zuozhuan (Zuo Tradition, 左傳), and even the theories by Song’s Confucian scholars as alternative interpretations to Gongyang’s. Furthermore, the writing waters down and reforms the “Sankejiuzhi (三科九旨)” system by He Xiu, so as to present his understanding upon a changed focus. The change refers to dispelling profound words with a righteous cause, weakening He Xiu’s righteous three-unification revolution with the likewise righteous king-minister relationship upheld by the Confucians. Thus, this paper aims to draw references from the materials where Zhuang is involved to clarify the true nature of Chunqiuzhengci, presenting a should-be way to interpret it.