本文從陳立《白虎通疏證》輯補「三年一禘」闕文出發，藉由梳理「三年一禘」系列經說，按照諸說出現的時序先後，探究當時經師建構經說的理據及論述，以衡定陳立所輯是否正確。研究顯示：「三年一禘」濫觴於劉歆錯綜《國語》、《禮記》等禮說所創的「大禘終王」。在班固〈五行志〉所引《左氏》說，以及賈逵對於《左傳》的解說中，可追蹤「三年終禘」的成說歷程。最後，杜預「遂以三年為常節」，「三年一禘」的經說，於焉產生。據此反觀《白虎通義》，可知白虎觀會議之際，不可能出現「三年一禘」的經說，故陳立輯補，未必妥當。

The article begins from the supplemented lost text which is “one di joint worship every three years” by Chen Li in A Commentary of the General Meanings in the White Tiger Hall. It combs a series of Chinese classic arguments about “one di joint worship every three years.” According to the chronological order in which the arguments appeared, it explores the rationale and discussion on the construction of the arguments by the scholars at that time to determine whether it was correct for Chen Li to supple-ment. The study shows that the “one di joint worship every three years” originated from the “only one great di joint worship during a king’s reign,” a phrase Liu Xin created by blending materials from the arguments about rites in The Discourses of the States, The Book of Rites, etc. The argument establishment process of the “di joint worship after three years of mourning” can be traced in Ban Gu’s “Treatise on the Five Elements” and Jia Kui’s explanation of The Commentary of Zuo. Du Yu’s “so three years was taken as the regular period” fi nally marked the birth of the Chinese classic argument “one di joint worship every three years.” When looking back at The General Meanings in the White Tiger Hall based on this, it can be known that at the time of the meeting in the White Tiger Hall, it was impossible for the Chinese classic argument “one di joint worship every three years” to appear. Therefore, it can be concluded that Chen Li’s supplement may not be appropriate.