本文以明代王門學者季本之《易》學為核心，探討在慈湖學興起的學術氣氛中，季本為對治時弊而提出龍惕說。其說根柢為《易》，所論以主宰為尊，自然為從，以及陽善陰惡等議題，引發同門許多討論，尤其王龍溪與鄒東廓對於陰陽問題再三致辯。本文檢視《易學四同》與《說理會編》二書，得知部分內容雖延續龍惕說，但亦嘗試修正陰柔評價，足見同門論辯之啟發。而其卜筮論，具濃厚心學色彩，將占得之幾與獨知結合，內化占卜為一道德檢視過程，以呈現良知靈明，並貫徹彭山對主宰與惕然的主張；同時，通貫伏羲、文王、周公、孔子四聖之《易》，謂之「四同」，以對抗朱子四聖各異之說；且其蓍法主張，亦與朱子有別。要之，季本之《易》學，在心學《易》的發展脈絡，乃至明代學術思想的演變中，均具重要價值。

This paper investigates research on the ”Book of Changes” (”Yijing”) by Ji Ben, a scholar in the Wang Yangming School during the Ming dynasty. Ji Ben proposed his theory of ”Dragon Alerting” to address the disadvantages of the academic atmosphere resulting from the rise of the Cihu teaching. Ji's theory is based on the ”Book of Changes” and emphasized domination is more important than following one's nature. In addition, he believed that Yang was good and Yin was evil. Those issues gave rise to much discussion with academy mates, especially with Wang Longxi and Zou Dongkuo. By investigating Ji's books, ”Yixue sitong” and ”Shuoli huibian”, this article argues that he not only continued developing his views on the ”Dragon Alerting”, but also tried to resolve certain problems, such as the correction of negative comments on Yin by the inspiration gained during his debates with other scholars.Ji's theory of divination was strongly influenced by the Philosophy of Mind, in that he combined the revelations from divination with the conscience of spirit in isolation. Through internalizing divination into a process of moral introspection, he rendered the innate knowledge of the good. He named his book ”Sitong” in order to unify teachings on the ”Book of Changes” by the Four Saints (Fuxi, King Wen, the Duke of Zhou, and Confucius). He argued against Zhu Xi's idea that the Four Saints are different and advocated a rule of divination different from that of Zhu Xi.Ji Ben's studies on the Book of Changes are valuable in understanding the development of interpreting the Book of Changes through the Philosophy of Mind, as well as in the evolution of intellectual thought during the Ming dynasty.