元末《易》家龍仁夫著有《周易集傳》。龍氏治《易》承繼朱 子《易》為卜筮之書及四聖作《易》，然釋《易》宗旨與方式不 同於朱子探求《易》本義，僅得視為尊朱。龍氏基於四聖《易》 及象占說，進而指出伏羲卦畫與卦名的關聯，文王、周公據伏羲 卦象作《易》辭，並致力闡釋《易》辭之取象，使卦畫與卦名、
《易》辭緊密聯結，且以解釋上是否合於經旨、通例為依據。然 亦正視卦畫與《易》辭間無必然性，釋《易》不可僵固。相較歷 來重釋象及特別重義理釋《易》的《易》家，龍氏有效的將卦畫、
Yi-ologist of late Yuan Dynasty Long Ren Fu had written Zhouyijichuan. Long's Yijing learning inherits Zhuzi's point of view, that his Yijing learning was the book of divination and Yijing was made of four saints. However, the purpose and method of Long's Yijing
interpretation are different from Zhuzi’s, where he ha explored the original meaning of Yijing. Based on the Four Saints' Yijing learning and Xiangzhan theory, Long pointed to the connection between Fuxi's drawing the trigrams and the name of the Eight Diagrams. Wenwang and Zhougong's remarks on Yijing are based on Fu Xi's imagery, and they are devoted to interpreting the imagery of Yijing, so diagrams, name of the Diagrams and Yijing words can be closely linked. Also, based on whether the interpretation is in line with the purpose and general rules. However, there is no inevitability between the diagrams and the Yijing-Words, and the interpretation of Yijing cannot be rigid. Compared to the other Yi-ologists who had always reinterpreted the diagrams and the special meaning of Yijing, Long's theory effectively connected the paintings of the diagrams , the words of the Yijing, the remarks of the rhetoric, and the righteousness, taking the Hexagram into a comprehensive inspection , as far as possible, making a reasonable interpretation of the Yijing , showing the close relationship between righteousness, imagery, and divination, and giving new meaning to many Yijing words. It is worthy of recognition.