After the Jingsyue (the study of classics) of Confucianism was established firmly, the development of the study of The Book of Change was usually consistent with the trend of thought of all the past dynasties. For examples, the study of The Book of Change in Han Dynasty emphasized Gua-ci, the one in Wei and Jin Dynasties stressed the metaphysics, and the one in Song and Ming Dynasties belonged to Neo-Confucianism. However, the Buddhist study of The Book of Change is a very special branch, which does not change with the transition and evolution of the traditional Confucian study of The Book of Change. It follows the way and direction of Ge-yi steadily to interpret The Book of Change further with the thoughts of Buddhist sects. Chih-Hsu's "Jhou-yi-chan-jie" at the end of Ming Dynasty was the most complete and the most representative work to enter the study of The Book of Change from the Buddhist view. Chih-Hsu adopted the doctrines and principles of Tian-tai-syue, and used "Yi-nian-san-cian (One-moment thought involves three thousand worlds)" to replace the noumenon theory that was mainly Li-ci, and used the theory "Sing-jyu-shan-e (Human beings have the nature of both good and bad)" to go beyond and transcend the argument about human nature, and emphasize the consciousness. Finally, he developed the two realms of life of "Liou-jhuan" and "Huan-mie" from being conscious or unconscious to sum up the study of linking the natural law and the life of each school. We can say that "Jhou-yi-chan-jie" had thoroughly reformed the study of the connection between the heaven and mankind of traditional Confucian study of The Book of Change to end in the Buddhism.