讖緯中早出的《河圖》、《洛書》與晚出的「經讖」之間存在不容忽視的流別壁壘，如孔子「陳敘圖錄」「為赤漢制」之說，以及輾轉於諸聖的「圖讖增演與傳承史」，本未見載《河》、《洛》而係出自「經讖」的構建與渲染，是一種後出者對前者身份信息的強行改寫與「訂補」。光武君臣所致力的經、讖合流，固是以《河》、《洛》體系來統攝經藝，卻也同時藉此以「經讖」反過來統攝《河》、《洛》諸篇，使之為「經讖」的孔子為漢赤制等說之合理性作嫁。「經讖」為《河》、《洛》之傳承所樹立的「圖讖史」「道統」、「正統」，既坐實了諸篇皆由孔子經手乃至親自著記的「史實」，亦使自伏羲至孔子的整個傳承譜系昭然可見，同時通過「圖讖史」中的諸聖分別統轄各所擅長的領域，使內容駁亂龐雜的《圖讖》著述在來歷上各有依歸，從而最大程度緩解世人質疑。

There exist schools’ barriers that no one can afford to neglect between “He Luo” and “Jing Chen”. For example, the saying about Confucius’ formulation of a system for Han through his presentation of Tu Lu as well as the inheritance history of Tu Chen which revolved around various Sheng, were originally not seen to be recorded in He Luo and indeed came from the construction and intensification by Jing Chen. This is apparently a time-reversing forced manner of construction having the effect of future-labeling. While the combination of Jing and Chen (to which Emperor Guang Wu has devoted effort) governed Jing Yi through the system of He Luo, it also contemporaneously took this to govern He Luo. The “history of Tu Chen”, “Confucian orthodoxy” and legitimacy established by Jing Chen for the inheritance of He Luo substantiated the “historical fact” that Jing Chen was handled or even personally written by Confucius. Through the governance by various Sheng of all kinds of contents, they also found origins for the complicated and complex Tu Chen writings.