經學史上長期以來認為《儀禮》為鄭玄所校定，經本文字經鄭玄所改易。沈文倬經比照武威漢簡而大破此說，本文全面推闡沈說並進一步申論之。首先，筆者梳理得鄭注《儀禮》共計載錄今古文異文551條，然《儀禮》經文兼用今古文則非始於鄭玄，由此，鄭玄改定經文說之邏輯前提未能成立；其次，衍釋沈先生由經文今古文錯雜並用以證鄭氏未嘗更改經字之全過程；再次，進一步由繹解鄭注辭例四類證此說之非。本文認為鄭注本《儀禮》確為鄭氏所擇定，鄭氏作注亦詳錄他本文字歧異，並問作案斷；然其個人之主見一律於注文中表出之，實無更改經字之舉。

The viewpoint that the Yili 儀禮, one of the Confucian Classics, had been emended by Zheng Xuan 鄭玄 (127-200), and that the text had been altered by him, has been accepted for a long time. Shen Wenzhuo 沈文倬 overthrew this point of view by comparing Zheng Xuan's version with the Han dynasty bamboo slip version of the Yili text. This article takes Shen's viewpoint as its starting point, and then proves it. The author combs through 551 strips of Zheng Xuan's version of the Yili, which contains both Old Text and New Text elements. However, this synthesis did not begin with Zheng Xuan. This shows that the logical premise of the conventional view that Zheng Xuan altered the Yili is unfounded. Secondly, this study elaborates on how Shen Wenzhuo showed that Zheng Xuan did not change or emend the text of the Yili. Lastly, the article explores the style of diction in Zheng Xuan's Yili annotation to further overthrow the conventional view. Consequently, the author's view is that Zheng Xuan selected an alreadyextant version of the Yili, and in some places in the text, added annotations about the text, which detailed the differences between the edition he used and a variety of other editions. The author concludes that Zheng Xuan's additions to the Yili come only in the form of these annotations and not in any alterations to the original text he selected.