鐔津文集 16.6

16.6

When reading the *Tangshu*, I saw that in the dispute between Master Han and Li Shen over the morning audience at the Censorate (taican), official dispatches were exchanged back and forth discussing the proper status and decorum between the Censorate (tai) and the Capital Prefecture (fu); and I saw that Yu’s disposition was obstinate and contentious, his words disrespectful, causing a great clamor in public opinion. And looking at Master Han’s 'Letter Answering a Friend Concerning the Capital Prefect Not Attending the Censorate Audience', his manner was impatient and his words harsh in disputing it. Alas! Han and Li were both famous ministers of the Tang; why did they act like this in their conduct? According to the precedents of the Tang, the Censorate (Yushitai) was in charge of upholding the penal laws and statutes of the state in order to keep the court solemn and correct. Although the Jingzhao Prefecture administered the capital district and its subprefectures, its actual substance was merely that of a large regional governorship. Comparing the Censorate and the Prefecture, the Censorate was indeed weightier than the Prefecture. Han held the concurrent title of Grand Master of the Censorate (Yushi Dafu), while Li was titular Vice Censor-in-Chief (Zhongcheng). Now, the Grand Master was certainly higher than the Vice Censor-in-Chief, yet between Han and Li each held a kind of weight over the other; this was what gave rise to their quarrel. If Master Han had perceived the subtle cues, he should have stepped aside and yielded at the outset; that would have been proper. If not that, he should have provisionally followed the court's old ritual; why did he let it come to a prompt quarrel? During the Spring and Autumn period, when the lords of Teng and Xue had audience in Lu, they contested precedence. Confucius despised their lack of propriety and recorded it, leaving it to Zuo Qiuming to reveal its subtle import. How could the sage not have used the past to admonish posterity? Even if Shen and Yu could not perceive the subtle cues and gain some realization, did they not think of the principle of the *Chunqiu* and fear it? However, I shall not discuss Master Li. Master Han claimed to be a devoted Confucian and resolutely wished to be a disciple of the sage. Does this not also mean knowing that among Confucians, those with rank yield to one another, those of long standing treat one another with deference, those from afar draw near one another, and among coarse barbarians one does not contend? It is also said: 'The gentleman is dignified but does not contend.' Master Han and Gongchui (Li Shen) had been on good terms all their lives. At the beginning, when Gongchui stood for the jinshi examination, Master Han wrote a letter praising his talent and recommended him to Vice Director Lu. Arriving at this juncture, he could well have deferred to him out of regard for their former friendship, yet instead he contested with him, making an uproar at court. Where was Master Han's Confucian conduct? Where was the way of old friends? What were later scholars to take as a model? Supposing the court showed favor to Master Han and issued an edict specifically exempting him from the Censorate audience, Master Han ought to have felt that he dared not diminish the established ordinances of the court; he certainly should have yielded rank, showed respectful decorum, and daily hastened to the Censorate audience. If Li Shen was a man of understanding, would he not have been ashamed and submitted? Would not those who wished to shift blame onto the two men have had their treacherous schemes thwarted and regretted them? Would they not have attributed deep virtue to Master Han and praised him as an elder? Would this merely have brought shame to [Li] Fengji at that time? It would also have served as a model for scholar-officials of later generations. Alas, that he could not practice this to consummate his virtue! Was Master Han's power insufficient, or his understanding inadequate? In ancient times, Lian Po refused to submit to his position beneath Lin Xiangru, openly declaring his desire to humiliate him; yet whenever it was time for morning court, Xiangru frequently pleaded illness, not wishing to contest rank with Po. I have always admired Xiangru's capacity and insight, how he maintained the greater body of affairs when facing situations. The Grand Historian said that by stepping back and yielding to Po, his renown became weightier than hills and mountains; it was fitting that he gained such great renown! Compared to this, he was far superior to Master Han. In the time of Emperor Xiaojing of the Han, Dou Ying and Tian Fen mutually disparaged and contested each other at court. After withdrawing, the Marquis of Wu'an was enraged that Censor-in-Chief Han Anguo did not exclusively assist him. Anguo thereupon reproached Fen, saying: 'When Weiqi disparaged you, you should have removed your cap, unfastened your seal and ribbon, and returned home, saying: "Your servant has been fortunate to await punishment, but this office is certainly not my calling; what Weiqi said is entirely correct." If you had done this, the sovereign would surely have commended your yielding virtue. Now another man disparages you, and you also disparage him—this is like a merchant clerk and a woman trading insults; how utterly lacking in the greater body of affairs!' Although Master Han at that time was fortunate not to incur the censure of a censor, now, recorded in the historical books, he is mocked by men of understanding throughout ten thousand generations, which is even worse than Anguo's rebuke. Be careful! Be careful!