程頤易學的特點是以義理解《易〉，直接從《易〉中發揮易理，而不計較l、 益和象數。他認為《易〉是載道之書，天理、天道便包含在《易〉之中。而朱熹 把《周易〉看作一部l、益之說，要求學者先以←益占決之意來領會聖人作《易〉 時的教人占F 之本義。由於程未對《易〉之性質的理解不同，故其解《易〉之方 與解《易〉之例也隨之而異。朱熹批評了程頤等易學之義理派只重義理的發揮， 輕忽以至不講《易〉的占F 本義的治《易〉方法。他主張在通得經文本屆的前提 下推說義理，並把象、占、理結合起來。「體用一源，顯微無問」乃是程頤易學 哲學的精髓，朱熹在此一基礎之上， 進一步對「體用一源」加以闡發， 以之作為 易學哲學的根本宗置， 提出了「太極為理」說，從而完成了建立理學派以理為本 的哲學體幸的任務。

The feature of Cheng-Yi 's Yi study is to interpret the book， Yi by connotation， to elucidate the argumentative philosophy directly from the book， but not to emphasize divination and image-numerology. He thought that Yi was the book of conveying Universe principles and Universe principles were embraced in the book. However， Zhu-Xi thought of Yi as the book of divination， and demanded the learned to comprehend the initial meaning of divination first by the divination that the saint wrote the book， Yi. Due to Zhu-Xi's and Cheng-Yi's different understanding towards the quality of the book， Yi， they had different methods and styles in how to interpret it. Zhu-Xi criticized that Cheng-Yi and his school only emphasized the explanation of the argumentative philosophy， but neglected the method of how to divine in the book， Yi. He suggested deducing the argumentative philosophy from the original meanmg of the text and combining image， divination and the argumentative philosophy. ＂One origin for principles and application＂ is the essence of Cheng-Yi 's Yi study. Based on Cheng-Yi's theory of ＂One origin for principles and application＂， Zhu-Xi elucidated it further; used it as the radical aim of his Yi study; put forward the theory， ''the supreme ultimate is the Universe principle＂; and completed the task of establishing the philosophy based on the Universe principle that is emphasized by Neo-Confucian Rationalistic School.