徐彥稱何休三科九旨「正是一物」，又說何休《文諡例》有「一科三旨」、「二科六旨」與「三科九旨」的分疏。由「一科三旨」之「新周故宋，以《春秋》當新王」，則有《春秋》「新王」之受命；「新王」受命撥亂反正，歷經衰亂世、升平世與太平世，世代不同，治法各異，遂有「二科六旨」之「所見異辭，所聞異辭，所傳聞異辭」；三世之歷程，又是由京師而諸夏而夷狄的由近及遠之王化過程，此即「三科九旨」之「內其國而外諸夏、內諸夏而外夷狄」。三個科段層層轉進，構成了一個理解《春秋》的完整思想體系，其中又以「《春秋》當新王」為核心觀念。相較而言，宋均雖也說張三世、存三統與異外內，但三者聊不相干，「以《春秋》當新王」之意不顯，從而《春秋》之微言大義亦隱而不彰。

Xu Yan considers that He Xiu’s Sanke and Jiuzhi expresses the same meaning. He also said that He Xiu’s Wen Shi Li has different levels of meaning, including the first Ke, the second Ke, and the third Ke. From the “With Zhou as the new vassal state and Song as the old vassal state, considering the Spring and Autumn Annals as a new king”, we can think of the Spring and Autumn Annals as the new king who was ordained by Heaven. The reign of the new king lasted through a period of chaos, a period of near peace, and a period of peace, with different generations ruling in different ways. And that is “The words of the world that are seen, the words of the world that are heard, and the words of the world that are rumoured, they are not the same”. During three periods of change, it is also the process of dissemination of ritual from near to far, from the capital to the Zhuxia and the barbarians, and that is the third Ke. The three layers of meaning are progressive, and they constitute a complete system of ideas for understanding the Spring and Autumn Annals. And “considering the Spring and Autumn Annals as a new king” is the core ideas. Compared with He Xiu, although Song Jun also says that Zhang San Shi, Cun San Tong, and Yi Wai Nei, there is no connection between the three, and the core view is not obvious. Thus, Song Jun’s Sanke Jiuzhi insufficient to express the subtle meaning of the Spring and Autumn Annals.