《儀禮經傳通解》是朱熹留下最具代表性的禮學著作，歷來研究者多側重該書如何整頓禮經及注疏，而其如何選用「諸經史雜書」及創立新篇，則較少受到討論。本文以家禮編為主要材料，分析此部分的編選原則，認為其一是考慮該類材料與禮經相關段落的文脈與關聯性，其二是基於當代家範、女學類應用禮學成果納入與禮經相關的文史材料。由此可知，朱熹編輯禮書固然有整頓文獻的用意，但也因實踐需求回應當代禮學出現的新課題。由於禮經缺漏，帶入當代應用禮學成果，通解以《儀禮》為本經的禮學體系，補完聖人制禮之意作為世範，是朱熹採取的辦法。本文以《禮記．禮運》「禮以義起」之說概括此一治禮特點，在文獻整理之外，提出解讀《儀禮經傳通解》的另一視角。

While Yili Jingzhuan Tongjie, traditonally regarded as the most important book on ritual among Zhu Xi’s academic works, has widely been taken by scholars as arranging both classics and annotations on ritual, its textual characteristics, mainly including its selection of some secordary texts other than ancient classics, as well as its construction of new table of contents, have been less appreciated. This paper concentrates on the jiali bian (chapter of ritual within family) in Yili Jingzhuan Tongjie, arguing that the principles of material-selection it adopts include: (1) how the materials connect with classics on ritual; (2) how researches on both jiafan and luxue in the area of ritual in Zhu Xi’s time can be integrated into historial materials with ritual significance. In this regard, Zhu Xi not only aims at arranging texts and materials pertaining to ritual, but also at responding to, in a practical sense, new topics occurred in his era. In short, it can be said that Zhu Xi is taked his works on defining Yili as the root of philosophy of ritual as a supplementary explanation of why sages in ancient time established ritual principles. What has been mentioned above will be generalized in the paper as “ li yi yi qi” (reaonableness as the foundation of ritual) which offers, other than the approach of textual arrangement, a new perspective of reading Yili Jingzhuan Tongjie.