孟喜、京房之后的西汉象数易学,包括两种面向:一种重在建立宇宙图式——将卦爻符号与时空信息进行配比,另一种重在进行经文训释。这两种面向的学问相对独立,前者展开论述时基本不释经文,前者中常用的卦气、纳甲等说亦未见于后者之中。汉末的象数易注之学,一方面不再提倡脱离经文训解而建立宇宙图式的这种学问,另一方面又将卦气等象数易说引入经文训释之中。汉末象数易注之学立足经文训释而对西汉象数易家两种面向之学进行吸纳、调和,又恰带来了其“案文责卦”等弊病。

The Image-Numerology in the Late Western Han Dynasty contained two kinds of studies: one focused on the establishment of the schema of the universe, and the other focused on the word exegesis of the Phraseology of Hexagrams and Lines. The two kinds of studies are relatively independent: the former did not involve the annotation of the phrases in “Yijing”, while the latter did not use the theories such as “Guaqi” and “Najia” created by the former study. The study of “annotation-oriented Image-Numerology” in the Late Eastern Han Dynasty, on the one hand, no longer advocated the establishment of the schema of the universe without the word exegesis of the Phraseology of Hexagrams and Lines. On the other hand, it introduced the thoughts of Image-Numerology, such as “GuaQi”, into word exegesis of the Phraseology of Hexagrams and Lines. Relying on such word exegesis, the study of “annotation-oriented Image-Numerology” in the Late Eastern Han Dynasty absorbed and reconciled the two kinds of studies of the Late Western Han Dynasty, and therefore brought about some new shortcomings.