明儒劉宗周將《河圖》和《洛書》與「易道」相打合，認為「聖人因《河圖》而作《易》，亦所以訓天道」、「聖人因《洛書》而敘疇，亦所以訓地道」。一方面，他創構《河圖擬圖》，從「道器」視角考察「天道」之本質，以此闡論「心」、「太極」的「生生道體」之意。另一方面，他創構《洛書擬圖》，從「形而下」具體形態視角解「地道」，以《洛書》中數之「五」為「皇極」，且將「皇極」與「人道」相通貫，以彰明「聖人之心」的本體意義。劉宗周圖書易學彰顯出「心學易」思想特徵，實現了易學與心學的圓融通貫。

Liu Zong-zhou, a Confucian in the Ming Dynasty, unified ”Hetu” (Yellow River Chart) and the ”Luoshu” (Inscription of the River Luo) with the way of yi, assuming that ”the sage rulers read and interpreted the River Chart and the Luo Inscription and modeled their reign according to the evidence provided in the two diagrams.” On the one hand, Liu constructed Simulations of ”Hetu” to review the essence of the way of heaven so as to explicate the sense of ”everlasting tao as reality” in ”mind” and ”tai-chi.” On the other hand, he constructed Simulations of ”Luoshu” to review the way of the earth in order to reveal the ontological meaning of the ”sage's mind.” Liu Zong-zhou's doctrine of yi showed the philosophical attributes of ”Xin Xue Yi” and fulfilled the correspondence between the doctrine of yi and the doctrine of mind.