《焦氏易林》於漢末流行於民間，隋唐則逐漸式微。宋元鼎革之際，即使是享有「東南鄒魯」稱號的新安地區亦難以覓得此書，新安代表易學家胡一桂篤守朱熹易學之餘，亦在《周易啟蒙翼傳》闡發《焦氏易林》，如指稱林辭當屬「詩作」，在當時甚具有前瞻性。胡一桂又聚焦於《焦氏易林》的「變卦法」與「直日法」，從胡氏對焦贛與朱熹「變卦」之評判，足以管窺新安學者堅守經典本位與尊崇朱熹易學之傾向。另一方面，世變所造成的文獻殘缺，導致胡一桂誤讀而混淆「一卦直一日」、「一爻直一日」兩種不同的「分卦直日法」內容，本研究逐一糾舉與匡正，冀能有助於日後的研究者。

Jiao shi yi lin was popular in the late Han Dynasty and declined gradually in the Sui and Tang Dynasties. During the dynastic change between the Sung and Yuan Dynasties, it was hard to find this book, even in Xinan area, which was reputed as “southeastern Zou and Lu”. The representative yiologist in Xinan area, Hu Yi-gui, insisting in Zhu Xi’s yiology, elucidated Jiao shi yi lin in Zhouyi qi meng yi zhuan; e.g., he pointed that the lintzu (lines of verse) should be classified into the category of poetry, which was a quite prospective opinion at that time. Hu Yi-gui focused on the two methods of Jiao shi yi lin, i.e., bian gua and zhi ri. His commentaries on Jiao Gan’s and Zhu Xi’s bian gua let us know a little about the inclination of the scholars in Xinan area to insist in the Confucian classics-oriented philosophy and respect Zhu Xi’s yiology. On the other hand, the incomplete literatures caused by dynastic change misled Hu Yi-gui, which led to his confusion of Jiao Gan’s “one hexagram governs one day” and Fei Zhi’s “one line governs one day”, which were actually two different zhi ri methods. The mistakes were enumerated and corrected one by one in the current study in order to facilitate the researchers in the future.