孔穎達《禮記正義序》引鄭玄《六藝論》：「今《禮記》行於世者，戴德、戴聖之學也。德傳《記》八十五篇，則《大戴禮》是也。戴聖傳《禮》四十九篇，則此《禮記》是也。」，《小戴禮記》因得馬融、盧植、鄭玄諸儒作注，遂與《周禮》、《儀禮》並稱「三禮」，更納入十三經中，遂為世所重。至於《大戴禮記》，因為晉代陳邵云：「戴聖刪《大戴禮》為四十九篇，是為《小戴禮》。」，《隋書‧經籍志》亦附和其說，乃使後世誤解，以為《小戴禮記》乃《大戴禮記》之精華，《大戴禮記》遂不為人所重，八十五篇遂漸散佚，現僅存四十篇，實則二書皆為戴德、戴聖所收當時論禮之記，並無粗略、精華之別，實具同等之研究價值。《小戴禮記》四十九篇具在，《大戴禮記》今傳僅四十篇，二書之內容龐雜，實集先秦諸儒以至於漢儒論禮之作，二書皆非一完整體系之作，故就其個別篇章論之，以窺先秦儒家學說之演變軌跡。
The research of ”Da Dai Liji” was very few. Or from the Does fine academic. Or from the Lu Bianzhu. So I had researched the Tsengtzu day circle of the ”Da Dai Liji” a point of view the Qi theory . And discussion the nature Qi theory, the Ritual music Qi theory and the wise man Qi theory in the Tsengtzu day circle of the ”Da Dai Liji”. I take the line of the Qi theory from the Pre-Qin to see the seat of the Tsengtzu day circle of the ”Da Dai Liji”. Hope my research can promote the study of the ”Da Dai Liji”.
