[原文]
10.3 自春秋以下，黩祀谄祭，祝币史辞，靡神不至。至于张老成室，致[善]美于歌哭之祷;蒯聩临战，获祐于筋骨之请:虽造次颠沛，必于祝矣。若夫《楚辞・招魂》，可谓祝辞之组[纚]丽也。汉之群祀，肃其[旨]百礼，既总硕儒之[仪]义，亦参方士之术。所以秘祝移过，异于成汤之心;侲子驱疫，同乎越巫之祝:礼失之渐也。
[今译]
从春秋下来，有亵黩讨好神灵的祭祀，祝史献神的币帛和祝词，没有一个神前不用到。像晋大夫张老祝贺赵武筑成新屋，表示新屋的美好，要歌唱、哭泣在这里，用以祝祷;卫公子蒯聩亲临战阵，作了请祖先保祐不伤筋骨的祷告:虽在匆忙和困难的时候，一定要祝告了。像《楚辞・招魂》，可以说是祝词中的有文采的。汉朝的多种祭祀，郑重地用了多种礼仪，既已总结了大儒的建议，也参用方士的法术，因此用秘密祝告把过失推到臣民身上，跟成汤把罪孽由自身承担的心不同;用善良童子赶疫鬼，跟越巫的祝告相同:祝祀的礼已经逐渐变质了。
10.3 After the Spring and Autumn period, sacrifices became excessive and flattering: Every deity was showered with oblations and prayers. When Zhao Wu built his residence, Zhang Lao praised it as an abode good for both joy and mourning. Before Kuai Kui went into battle, he prayed that his sinews and bones would not be wounded. Even in moments of haste and danger, he did not forget to pray. Qu Yuan's "Summoning of the Soul" in the Songs of the South was probably the most beautiful of prayers. In the Han Dynasty, all kinds of sacrifices emphasized rites. Hence the opinions of great scholars were collected and some mystical practices were studied. Unlike the prayers of King Tang of Shang, the secret prayers in the Han court tried to blame faults on the emperor's subjects. On one occasion, children were made to beat drums to relieve a plague. It was as ridiculous as the prayers of the sorcerers of Yue. At that time, the writing of prayers began to degenerate.
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