本文列舉二十二個例證，說明《易經》作者在撰寫各卦卦爻辭內容時，扣緊一個念字而加以不同的向度的演繹，從而在一卦之內創造出新的意義。以此對照《易傳》與《易經》的關係，《易傳》作者扣緊《易經》字義，加以演繹，創造出新的義理，其實也是沿用《易經》的演繹模式。因此，如果我們承認《易傳》眾多作者跳脫了《易經》而作新的義理發揮，那麼我們也應該用相同的標準，承認這種發揮和演繹的方法，早已存在於《易經》之中。換言之，《易經》作者在卦爻辭中大量運用字義演繹的方法，其實就是《易傳》在義理上引申、演繹方法的真正源頭。 本文以上述論證為主，認為過去一個世紀《易》學研究者將《易經》和《易傳》完全截斷關係，是一種過激且不符合事實的做法。我們固然不應該再托受十五世紀以前「經傳一體」的觀點，但重新以健康的心情，釐清《易經》和《易傳》之間異中有同的關係，是研究《易經》和《易傳》不可或缺的基礎。

This paper summarizes twenty-two examples of the gua yao ci卦爻辭(divination records of hexagrams and lines) to prove the model of creative interpretation within the gua yao ci which appeared as various degrees of interpretation connected by a single word, usually the name of one hexagram. Through clarifying this model, we can clearly explain the model of the interpretations of the Yizhuan易傳(Commentaries of the Yijing易經) as originated from the structure of the gua yao ci. In the case of gua yao ci, although the new meanings within different divination records were usually limited to the verbal meaning of the name of the hexagram, the authors of the commentaries extended this method to construct their own philosophical system in which these verbal meanings were more broadly developed into new philosophical issues. In the past century, scholars predominantly followed the doctrine of plyainag down the relationshiop between the Yijing (mainly the gua yao ci) and the Yizhuan. Once the similarities of the interpretations of the Yijing and the Yizhuan have been clarified, we should re-evaluate the importance of the Yizhuan in interpreting the Yijing, and accept the fact that the philosophy of the Yizhuan.