許慎《說文解字》書中廣徵博引，既有故書之文，復有時賢之論，可謂廣博矣。其中所引《周禮》之文，有「《周禮》引文」、「《周禮》日引文」、「《周禮》有引文」之別，更有義指「成周之禮」之「周禮」，非《周禮〉也。而許慎於《說文解字．序》自陳作書主體例，觀其為文，條理甚明；則引文亦應有其條例，本文即欲藉由討論其引《周禮》之文，而得觀《說文解字》引文條例之一隅。筆者先條列出《說文解字》引《周禮》之文，觀察其用法，並與《周禮》原文比對，知其所以，則可得《說文解字》引《周禮》之條例，達「以理群類」之效。

In Sho Wen Jie Zi of Xu Shen, it contains many documents and resources. It not only has the articles of the past books, but also has the writings of the scholars in East Han, it may be said the information Xu Shen cited is rich. In the cited articles from Zhou Li, it is classified as Zhou Li Ym Wen, Zhou Li Vue Ym Wen, and Zhou Li You Ym Wen. It can also mean that The Rite of Zhou is not Zhou Li. Xu Shen mentions the structures of his book in the preface to Shoo Wen Jie Zi. By reading the book, we can see his writing is clear. Therefore, the citations should have their rules. In this study, we will understand a part of Shou Wen Jie Zi regulations by discussing the text that Xu cited from Zhou Li. We list the articles which cited from Zhou Li in Shou Wen Jie Zi, observing his methods and comparing with the original texts of Zhou Li. To summarizethese comparisons, we can know the regulations that Shou Wen Jie Zi cited Zhou Li and to achieve the efficiency of generalizing Zhou Li.