從歷代史書的〈經籍志〉、〈藝文志〉可知：「京氏易」向來難以歸類，往往得以同時隸屬於經學與術數學兩者。元初新安易學家胡一桂《周易啟蒙翼傳》分為〈内篇〉與〈外篇〉，前者發揚朱熹《易學啟蒙》，後者闡釋十一部術數典籍，並且把《京氏易傳》納人〈外篇〉，認爲「京氏易」不屬於「易學類」。本研究將試著剖析《周易啟蒙翼傳．外篇．京氏易傳》内容，並分别從下列三點切人：第一、《京氏易傳》的版本與文獻問題；第二、胡一桂對「八宮卦」、「世應說」、「起月例」、「飛伏例」等象數易學條例之闡述；第三、胡一桂對《京氏易傳》「六日七分」與「卦氣起〈中孚〉」之責難。歸納上述三點可知：胡一桂並非排拒象數與術數學，而是據理攻訐可議之處。在《周易啟蒙翼傳》的脈絡下，屢屢可見《京氏易傳》論點之缺失，以及「京氏易」偏離「易學」之處，足見胡一桂將《京氏易傳》置諸《外篇》，視爲易學之支流、餘裔之緣由。

As we can see from Jing ji zhi and Yi wen zhi, two history books from ancient time, it is hard to categorize Jing Fang's study of Yi, which can be subordinated to Confucian classics and shushu at the same time. In the early Yuan Dynasty, Hu Yigui, a Yi-ologist in Hsinan area, wrote Zhou yi qi meng i zhuan, which included Nei pian and Wai pian. The former advocated Zhuxi's Yi xueh qi meng and the latter interpreted eleven pieces of shushu classics. Hu Yigui put Jing shi yi zhuan into Wai pian and regarded that Jing shi yi zhuan did not belong to the category of Yi study. In the current study, the content of ＂Zhou yi qi meng i zhuan．Wai pian．Jing shi yi zhuan＂ was analyzed from the following three points. 1. The problem with the version and literature of Jing shi yi zhuan. 2. Hu Yigui's interpretation of the xiangshu doctrines, such as bagong gua, shiying, qiyue li and feifu. 3. Hu Yigui's condemnation of Jing shi yi zhuan's ＂liu re qi fen＂ and guaqi qi (zhongfu). With the three points mentioned a bove, Hu Yigui did not exclude the theories of xiangshu and shushu but pointed out the controversies. In the context made by Hu Yigui, it was seen frequently that the arguments of Jing shi yi zhuan were far-fetched and they deviated from the way of sages and, therefore, Jing shi yi zhuan was deemed as a substream of Yi learning and put into Wai pian.