朱子《周易本義》〈大象傳〉注中，相較於《程傳》計有四種現象可區分，即明言「程傳備矣」，或《本義》不注，而《朱子語類》記載與《程傳》同者，或《本義》不注，於《朱子語類》也無記載者，總計五十三卦。至於另外十一卦，或於「義理」、或於「取象」、或「字解」、或以「闕疑」精神等等方面，則展現出迥異於《程傳》之說。詳加解析後，可得朱子治《易》旨趣在於「象數」與「義理」之間的融合，意圖建立《易》學新系統。從中得知學界之所以譽朱子有著「致廣大，盡精微，綜羅百代」之稱許，於〈大象傳〉注中，的確是當之無愧。

Comparing to “Cheng Zhuan,” Zhu Zi’s annotations of “Da Xiang Zhuan” in “Zhou Yi Ben Yi” have four phenomena to be differentiated, namely, to state that “Cheng Zhuan” has already been very clearly written, or “Ben Yi (Zhou Yi Ben Yi)” does not have annotations, but the record in “Zhu Zi Yu Lei” is the same as the one in “Cheng Zhuan,” or “Ben Yi” does not have annotations, and “Zhu Zi Yu Lei” does not have any record, either; there are 53 divinatory symbols in total. As for another 11 divinatory symbols, they have “Yi-li (principles),” adopt “phenomena,” have “explanations of meanings of words,” or “leave a question open,” displaying the theory that is vastly diverse from “Cheng Zhuan.” To analyze it (“Da Xiang Zhuan”) in detail, the obtained result was that, Zhu Zi’s purport of researching “Yi (Change)” was to combine “Xiang-shu” and “Yili (principles)” with the intention to establish a new system of theory of “Yi (Change).” From annotations of “Da Xiang Zhuan,” the researcher was able to know that Zhu Zi fully deserves the approval, praise, and reputation of “extensive and profound erudition” among the academic circles.