[原文]
4.3 原夫图箓之见，乃昊天休命，事以瑞圣，义非配经。故河不出图，夫子有叹，如或可造，无劳喟然。昔康王河图，陈于东序;故知前世符命，历代宝传，仲尼所撰，序录而已。于是伎数之士，附以诡术，或说阴阳，或序灾异，若鸟鸣似语，虫叶成字，篇条滋蔓，必假孔氏;通儒讨核，谓起哀平，东序秘宝，朱紫乱矣。
[今译]
推究河图符箓的出现，是上天的美好命令，这事是用作圣人的祥瑞，它的意义不是配合经书的。所以黄河里不出现河图，孔子有感叹，如果可以编造，就不用叹气了。从前周康王时，把河图陈列在东厢房;所以知道上世的符命，历代作为珍宝传下来，孔子著述，只是把它记下罢了。因此玩弄术数的人，用诡诈的方法来附托，有的用来讲阴阳变化，有的用来讲灾祸变异，像鸟的叫声如同说话，虫蛀树叶成了字，篇章条文滋长蔓延，一定要假托孔子;博通的儒生经过探讨考核，说它是从汉哀帝平帝时起来的。它跟东厢房陈述的宝藏，真假混乱了。
4.3 Now the appearance of the River Diagram and the Luo Pattern manifests heaven's good will. They were meant to herald the birth of a sage, not to supplement the classics. Hence the Master's lament that auspicious signs no longer appeared from the Yellow River. If such signs could be fabricated, he would have had no cause for lamentations. In the past, King Kang of Zhou kept the River Diagram in his Eastern Chamber, so we know that early auspicious objects were treasured and handed down from one dynasty to another. Confucius merely compiled the early records of these auspicious events. Later mystics attached their own bizarre stories to his writings. Some discoursed on the yin and the yang, some foretold disasters or supernatural events. The chirping of a bird was construed as human speech; tree leaves with worm-eaten patterns were interpreted as written characters. Such writings are like rampant weeds, yet they are invariably attributed to Confucius. Upon scrutiny, erudite scholars found that they appeared during the reigns of Emperoг Ai and Emperor Ping in the Han Dynasty. From then on, the treasured texts in the Eastern Chamber became mixed with forgeries.
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