本文分析呂大圭(1227-1275)將《春秋》筆法重新論斷為達例之常辭、特筆之變文，原本類例中的差異性變成了普遍性，循此通往《春秋》世變之遷流。另外又從普遍性中檢選出特殊性，天理義蘊就是從特殊性之書法彰顯而生，印證孔子從《春秋》建立是非善惡之公理，明正天理人心之綱紀。這套解經方法能延續朱熹(1130-1200)《春秋》說的基本精神，另立達例、特筆之調劑以糅合各派學說，明顯具備會通眾說、參稽諸家的特色，實踐南宋會通諸家之學；在踵繼紹承之上又別闢蹊徑，彌縫擴充成更完整的詮釋體系，形成元代《春秋》學折衷歸一的先驅。

This article analyzes Lü Dagui’s 呂大圭 (1227-1275) conclusion that the compositional techniques of consistent terminology and unique expression were used to make differences in the Chunqiu’s 春秋 original categories become universal. Following this line of thought leads to an understanding of the flow of worldly change in the text. In addition, the fact that specificity is selected from universality, and that ethical principles are derived from unique expressions, proves not only that Confucius established right and wrong as well as good and evil through his composition of the Chunqiu, but also that he used the text to define heavenly principle and the human mind. Lü’s interpretative methodology continued many of Zhu Xi’s 朱熹 (1130-1200) basic ideas regarding the text, and established a balance between the general and the unique that integrated theories from other schools. In terms of continuation and succession, Lü can be said to have developed a new approach, which he expanded into a more complete interpretative system, and which served as an important forerunner of the “compromise and unity” school of the Yuan dynasty.