在安史亂後，唐末五代已無力維持國家禮典之正常編纂與運行。後周世宗因望治心切，遂由竇儼編撰《大周通禮》，重新劃定禮目門類，並納古禮沿革為新體，一改《大唐開元禮》之禮典傳統，可惜其書未成。北宋建國後之《開寶通禮》，宋太祖為求速成，故直取《開元禮》為藍本，並綴以北宋新制而編成，但仍用前朝「通禮」之名。故兩部《通禮》間有其延續與斷裂之處。

After An-Shih Rebellion, the governments could not keep normal compilation and functions of ritual codes in the later period of Tang and Five Dynasties. Because Emperor Shihtsung of Later Chou Dynasty wanted to get the merits of country, Dou Yi was appointed to edit the Ta-Chou Tung-Li that possessed the new form and contents. Ta-Chou Tung-Li was different from the ritual code's tradition of Ta-Tang Kai-Yuan Li. But Ta-Chou Tung-Li was not completed. Kai-Pao Tung-Li was the ritual code of founding country in Northern Sung Dynasty. Emperor Taitsu of Sung wanted to have a completed ritual code quickly, so Kai-Pao Tung-Li obtained materials from Ta-Tang Kai-Yuan Li, only added the new institution of Northern Sung Dynasty. But the title of ritual code had "tung-li" to continue the Later Chou Dynasty. These were some extensions and breaks between Ta-Chou Tung-Li and Kai-Pao Tung-Li.