《儀禮》一書自韓昌黎已嗟其難，蓋多名物度數之學，非徒空言可以騁辯，是以治之者鮮少。而先儒著述，於覲禮尤復絕少致意焉。朝覲者，所以明君臣上下之義，定尊卑上下之序，然後天下穆穆，四海賓服；為先王治世之要典也。諸侯雖各君其國，各子其民，然禮樂征伐統于天子，若有不朝者，一不朝則貶其爵，再不朝則削其爵地，三不朝則六師移之；故朝覲之禮，為先王所重，而為賓禮之大者也。 諸侯見天子之禮，春秋之世，帝庭陵夷，諸侯之朝王者幾希，故詳述其揖讓進退之儀者，惟有《儀禮•覲禮》一篇。〈覲禮〉儀節繁褥，前賢諸儒囿於耳目，為文獻不足所拘，眾議紛紛，莫衷一是；今以〈儀禮覲禮儀節研究〉為題，探究覲禮之儀節，從而探賾制度嬗變之跡。 近年因田野考古學、民俗學、人類學及古器物學之發達，不乏新材料與理論，可供吾人利用此方面之資料，結合文獻進行研究，逐一探原竟委，務求其是，進使吾人對〈覲禮〉之儀節、宮室、服飾等有所了解；如此或能窺《儀禮》＜覲禮＞制度於一二。

I-li is difficult to understand, as Han Cang-Li argued, because it includes so many antiquities and etiquettes which should be recognized that a few scholars studied on it, especially on Jin-li, the etiquettes of having an audience with the emperor. These etiquettes were important rules to distinguish the social positions among emperor and feuded lords, thus let the country under control. The feuded lords should obey the rules otherwise they will be demoted. During the Spring and Autumn Period, only the chapter Jin-li in the book I-li described the etiquettes of having an audience with the emperor. The etiquettes were so complicate that the real meanings were confused by followed scholars. Recently, new evidences were discovered in field archeology, forklore, anthropology and antiquarianism. The objective of this study is to reexamine these new evidences with related literatures to review and analyze the etiquettes, mansions, costumes and accessories performed in audience with the emperor.