Harmony is top priority- Prince Shotoku and his time(3)

 Imperial Rescript on the Worship of Shinto Deities

In 607, the "Imperial Rescript on the Worship of Shinto Deities" was issued (as recorded in the Nihon Shoki). Through this decree, the Imperial Court commanded the nation to revere Shinto deities and ensured that Shinto rituals were never neglected.

Shinto and Buddhism have long coexisted in Japan, as neither is a monotheistic religion. Shinto is polytheistic and animistic, finding the divine in all aspects of nature. Meanwhile, the Buddha embarked on an ascetic life to seek liberation from the four unavoidable sufferings—birth, aging, sickness, and death—attaining enlightenment by accepting these realities and letting go of worldly attachments. Buddhist monks continue to follow this path today.

Both religions share a deep respect for the environment, which has naturally led to the conservation of nature over the centuries: Tadasu no Mori is a primeval forest over 2,000 years old surrounding Shimogamo Shrine in Kyoto. Kasugayama Primeval Forest has been protected for over 1,000 years as a sacred area of Kasuga Grand Shrine, prohibiting hunting and logging.

 Until the end of the Edo period, Shinto shrines and Buddhist temples were often located on the same grounds. Even today, it is common to visit either a shrine or a temple at the beginning of the new year. When people ask, "Which one should I visit?" the typical answer is, "Whichever you prefer." For instance, I have often visited Tsurugaoka Hachiman-gu Shrine, and occasionally Kawasaki Daishi Heikenji Temple, to welcome the new year.

Japan’s International Debut

In 607, the diplomat Ono no Imoko was dispatched to the Sui Dynasty with a diplomatic message, as recorded in the Nihon Shoki (Chronicles of Japan). This marked a significant step in Japan’s official diplomatic relations with China. During this mission, Ono no Imoko presented a letter from Empress Suiko to Emperor Yang of Sui.

According to the Book of Sui (Suishu), the letter famously began: "From the Emperor of the Land of the Rising Sun to the Emperor of the Land of the Setting Sun." Emperor Yang was reportedly outraged by this opening. However, many researchers argue that the phrase "Land of the Setting Sun" was not intended as an insult. Instead, the tension arose because the letter implied that Japan held equal status with the Sui Dynasty—a direct challenge to the Sino-centric world order, in which the Chinese Emperor was believed to be the sole supreme ruler. Although the Emperor initially rejected the letter as expected, the envoys were not executed.

The Japanese court believed there was a strategic opportunity to establish relations with Sui. Following a conflict in Northeast China, the Sui Dynasty had launched an invasion of Goguryeo in 598. The Japanese delegation arrived during a period of ongoing tension between Sui and Goguryeo. Sui likely deemed it unwise to drive Japan into an alliance with their enemy, Goguryeo. Furthermore, Japan’s devotion to Buddhism and its developing legal system led the Sui Dynasty to recognize Japan as a civilized state.

In 608, the delegation returned to Japan accompanied by the Sui diplomat Pei Shiqing. Although Ono no Imoko reported that he had lost the Emperor’s reply, he was not punished. Some historians infer that the letter was intentionally "lost" or suppressed to save Japan’s face, as it may have contained content unfavorable or condescending to the Japanese court. Historically, diplomatic correspondence was sometimes altered or withheld to preserve the dignity of both parties. When Pei Shiqing eventually returned to China, he was accompanied by Ono no Imoko and a group of eight scholars—four students and four monks. These individuals remained in China for over 20 years, eventually returning to Japan to play a crucial role in the nation’s political reforms.

After the Death of Prince Shotoku

Prince Shotoku passed away at the age of 47 (or 48) in either 621 or 622. While the Nihon Shoki (Chronicles of Japan) records his death in 621, other sources such as the Jogu Shotoku Hoo Teisetsu (Biography of Prince Shotoku) suggest it was in 622.

Following his death, a conflict over imperial succession arose between Shotoku’s son, Prince Yamashiro (Yamashiro no Oe no Ou), and Soga no Emishi, the son of Umako. After the real power shifted from Emishi to his own son, Soga no Iruka, tensions between Yamashiro and Iruka escalated sharply. In 643, troops loyal to Iruka stormed Ikaruga-no-miya Palace, the residence of Prince Shotoku and Yamashiro. The palace was subsequently burned to the ground.

Prince Yamashiro, along with his family and a few retainers, managed to escape the palace and flee to Mount Ikoma. He reportedly chose to end his own life to prevent further bloodshed, honoring his father's teachings of harmony." They eventually returned to Ikaruga-dera Temple (the original Horyu-ji). There, the entire family—including the elderly and children—committed suicide. It is said that Soga no Emishi was outraged upon hearing that Iruka had driven Yamashiro to his death.

Ironically, this violence soon led to the Soga clan's own downfall; Iruka was assassinated and Emishi was killed in 645 (the Isshi Incident), as recorded in the Nihon Shoki. Historical accounts also suggest that other imperial family members, such as Prince Karu (the future Emperor Kotoku), may have participated in the initial attack on Prince Yamashiro. As a result of these bloody conflicts, the Soga clan ultimately lost its grip on power.

Traces of Horyu-ji

According to the Nihon Shoki, Prince Shotoku built Ikaruganomiya Palace in 601 and moved there in 605. He established the Ikaruga temple complex—including Horyu-ji, Chugu-ji, Horin-ji, and Hokki-ji—to the west of the palace.

The current Horyu-ji Temple consists of two main areas: the Sai-in (Western Precinct) and the To-in (Eastern Precinct). Ikaruganomiya Palace is believed to have been located on the site of the To-in, where archaeological excavations have uncovered pillar holes and the remains of a well. According to the Nihon Shoki (Chronicles of Japan), the original Horyu-ji buildings were entirely destroyed by a fire caused by lightning in 670. In 1939, archaeologists excavated an old ruin known as Wakakusa Garan, located southeast of the Sai-in. They discovered that these ruins were likely the remains of the original Horyu-ji temple that burned down in 670. Interestingly, the old and new temple complexes face in different directions. While the original temple was aligned more closely with the cardinal points, the reconstructed Sai-in is tilted slightly to the west.

The existing buildings of the Sai-in are thought to have been reconstructed in the late 7th century, making them some of the oldest wooden structures in the world. In 2004, the Nara National Research Institute for Cultural Properties announced that the wood used for the current Kondo (Main Hall), the Five-Story Pagoda, and the Middle Gate was felled between the late 650s and late 690s. Notably, some timber in the Kondo was cut between the late 650s and 669. This suggests that a plan to build the Sai-in may have existed before the fire of 670, or that the construction periods of the current Sai-in and the original Wakakusa Garan might have partially overlapped. Furthermore, the shinbashira (central pillar) of the Five-Story Pagoda was found to be from a tree cut in 594, leading some to believe that the old pillar was reused for the new pagoda.

The Mysteries of Horyu-ji

Did the original temple truly burn down in 670? Who was responsible for rebuilding the Sai-in? Why was the new precinct built on a different site and oriented in a different direction? Many mysteries still remain hidden within these ancient walls.

In Closing

It is widely believed that the compilers of the Nihon Shoki portrayed Prince Shotoku as a legendary hero to align with the political agendas of the ruling elite at the time, even as Soga no Umako remained at the helm of the government.

In the Nihon Shoki, in political matters, Prince Shotoku’s name appears only in connection with a few key events: the conflict between the pro-Buddhist and anti-Buddhist factions (the Teibi Rebellion) in 587, his appointment as regent in 593, and the promulgation of the Seventeen-Article Constitution in 604.

Furthermore, a significant distance of 20 km separated the political center of Asuka from Ikaruga-no-miya Palace, where the Prince resided. In an era without modern transportation, a daily commute would have been nearly impossible. For this reason, some people suggest that he chose to withdraw from central politics in 601, when construction on his palace began, and officially stepped down in 605.

Although Prince Shotoku held a high position in the government, there is a lack of contemporary evidence to confirm his specific achievements or his direct contribution to public policy. While he remains one of the most famous figures in Japanese history, his true character and lived experience remain shrouded in mystery. Nevertheless, the enduring beauty and cultural significance of Horyu-ji Temple continue to captivate all who visit, serving as a silent witness to a man who envisioned a peaceful and unified Japan.

(I had this blog post reviewed by AI. It not only corrects my grammar and vocabulary, but also corrects my writing into a polished literary style. However, a final check is necessary. There was a risk of being led in an unintended direction. I will continue to use AI, as it increases my writing speed.)

Harmony is top priority- Prince Shotoku and his time(2)

 The Seventeen-Article Constitution 

According to the Nihon Shoki, Prince Shotoku promulgated the Seventeen-Article Constitution in 604.

Although it is called a "constitution," it differs from modern legal frameworks; it is a set of moral codes and ethical guidelines for government officials and powerful clans. The constitution incorporates teachings from Buddhism, Confucianism, and Legalism.

Most researchers believe that the compilers of the Nihon Shoki embellished the text. Since it includes official titles that did not exist at the time of Prince Shotoku, some scholars argue it was significantly altered or even created in later eras. A researcher presumes that an original version was indeed drafted during the Suiko period in the 6th century.

The Seventeen-Article Constitution (Selected Summary)

I. Harmony is to be valued above all else.

Collaborate peacefully regardless of affiliation. Avoid letting hostility take control. Partisanship often causes us to lose sight of the big picture. If participants discuss matters harmoniously, any goal can be achieved.

II. Have deep faith in Buddhism.

Respect the Buddha, his teachings, and those who follow them. True villains are rare; most people can be guided by reason if they learn the teachings of Buddha.

III. Always follow the Emperor’s orders.

IV. Officials must act with courtesy.

Politeness is the foundation of good governance. It maintains social order and the hierarchy of officials. If superiors lack manners, social order breaks down and crime increases.

V. Put aside greed and ensure fair justice.

Do not work for personal gain. Trials must be fair. It is unacceptable for officials to favor the wealthy due to bribes while ignoring the pleas of the poor.

VI. Deal with things after discerning right and wrong. 

Spread news of people's good actions. If you witness a crime, encourage the offender to reform. Flatterers and deceivers are "sharp weapons" that ruin the state and destroy the people.

VII. Fulfill your own duties without interference.

Every person has a specific role.  While few are born wise, people can become wise through learning.  Assigning the right person to the right position ensures a nation's security. An ancient sage king sought the right person for a role, rather than creating a role for a person.

VIII. Officials should work hard from early morning until  late evening.

The workload is heavy, so officials must start early to be prepared for any emergencies.

IX. Do your job with complete honesty.

A lack of integrity leads to failure in everything.

X. Respect different opinions and control your anger.

Everyone has their own perspective. While everyone thinks they are right, most people are actually quite similar. If someone gets angry with you, reflect on whether you might be at fault. Listen to others' opinions even if you are sure you are right.

XI. Evaluate subordinates fairly when giving rewards or punishments.

Nowadays, officials often fail to reward achievements and sometimes punish innocent people. This must be handled justly.

XII. Local officials should not collect extra taxes for their own profit.

Avoid double taxation. A country cannot have two masters, and the people should not be burdened for an official’s personal gain.

XIII. Understand the work of your colleagues and superiors.

Sometimes you may be unable to work due to circumstances, so everyone should cooperate. Never say "this is not my business."

XIV. Do not hold grudges or feel envious.

 Envy knows no bounds. If you resent those with superior talent or knowledge, great leaders will never be discovered. This prevents the country from finding the right leaders.

XV. Focus on the public interest without letting personal feelings interfere.

Personal feelings disrupt work and have a negative impact on the performance of public agencies.

XVI. Employ the people's labor only at appropriate times.

Farmers should not be forced to do public work during the busy farming seasons.

XVII. Major decisions should not be made in isolation. 

Important matters must be discussed with others. Looking at things from multiple perspectives helps you avoid serious mistakes.

Commentary on Article 1

Today, many Japanese people misunderstand the meaning of Article 1. It is not about simply "going along with others." Shotoku lived in a violent age. While some argue that Article 1 is based on the Analects of Confucius, I believe that "Wa" (和,harmony) in this context specifically refers to "peace" (平和,heiwa) to end the cycle of violence.

Harmony is top priority- Prince Shotoku and his time(1)

 According to the Chronicles of Japan (Nihon Shoki), Prince Shotoku passed away on the 22nd day of the second month of the lunisolar calendar. This date roughly corresponds to March in the Gregorian calendar. 

Annual memorial services for the Prince are held on March 22nd at the Horyu-ji Temple(法隆寺) and on April 22nd at the Shitenno-ji Temple(四天王寺). The service is known as O-e-shiki(御会式) at the Horyu-ji and Shoryo-e(聖霊会) at the Shitenno-ji. Both temples were founded by the Prince. While Horyu-ji holds the service annually, it conducts a special large-scale ceremony every ten years on April 22nd.

Prince Shotoku was born in 574.

Among Japanese temples, Horyu-ji is my favorite.

Every Sunday, NHK broadcasts a year-long historical drama series (known as the Taiga drama). A few years ago, a survey revealed that Prince Shotoku was the figure people most wanted to see featured in the lead role. He consistently ranks near the top of any poll regarding Japan’s favorite historical icons. Despite his popularity, much of his life remains shrouded in mystery, with some scholars even questioning his historical existence.

Buddhism vs. Shinto

Shinto is an indigenous religion centered on nature worship, while Buddhism was introduced to Japan from the Korean Peninsula in the 6th century. Following the death of Emperor Yomei, Prince Shotoku's father, in 587, the power struggle between the adherents of Shinto and Buddhism escalated into armed conflict.

At the time, the Soga clan—led by Soga no Umako—was gaining significant influence through its connections with immigrants from the Korean Peninsula, who brought advanced technology and Buddhist scriptures to Japan. Prince Shotoku strengthened this alliance by marrying Umako's daughter, joining the pro-Buddhist faction.

The conflict concluded with a victory for the Buddhist side. Although Emperor Sushun ascended as the 32nd Emperor, he soon clashed with Umako, who held the actual political power. This confrontation ultimately led to the Emperor's assassination.

Regent for Empress Suiko

According to the Nihon Shoki, the 19-year-old Prince Shotoku was appointed as Regent for Empress Suiko in 593.

Empress Suiko was the first officially recognized reigning empress of Japan. While the formal title of "Regent" (Sessho) did not technically exist in its later legal form at that time, he acted as a key figure in the administration. Although the Prince had a legitimate claim to the throne, his path to becoming Emperor was blocked. Soga no Umako sought a puppet ruler to maintain his own influence, while Empress Suiko remained firmly committed to passing the throne to her own biological son.

Imperial Rescript on the Promotion of Buddhism

According to the Nihon Shoki, an Imperial Rescript on the Promotion of Buddhism was issued in 594.

Prince Shotoku played a pivotal role in ensuring that Buddhism took root in Japan. In 593, he founded the Shitenno-ji emple in Osaka.  It is said that he invited three specialized carpenters including Kongo Shigemitsu from Baekje (an ancient kingdom in southwest Korea) to construct the temple in 578, but Prince Shotoku was born in 574.

Shigemitsu went on to found Kongo Gumi, the construction company responsible for building the Shitenno-ji in 593 and the Horyu-ji Temple in Nara in 607. Remarkably, Kongo Gumi remains in operation in Osaka today, holding the title of the world's oldest continuously operating company.

The Changing International Landscape

In 589, the Sui Dynasty reunified China, ending a period of over a century during which Japan had no formal diplomatic ties with the mainland. On the Korean Peninsula, the three kingdoms of Goguryeo, Silla, and Baekje were locked in a fierce struggle for supremacy. When Sui demanded tribute from Goguryeo, the latter resisted, leading to a tense and hostile relationship between the two nations.

Seeking to counterbalance Sui’s influence, Goguryeo sought closer ties with Japan. Through the Soga clan, the Japanese Imperial Court requested that Goguryeo send high-ranking Buddhist priests. In 595, these priests arrived, with one serving as a tutor and foreign policy adviser to Prince Shotoku. From him, the Prince learned of Sui’s advanced administrative systems—based on centralized law and bureaucracy—and the flourishing Buddhist art in its capital.

In 596, the Hoko-ji Temple (now known as Asuka-dera) was completed. The Imperial Court welcomed skilled artisans, including architects and carvers from Baekje, to aid in its construction. At that time, it is estimated that one-third of the population associated with the Imperial Court consisted of immigrants or their descendants.

The First Mission to the Sui Dynasty

In 600, the Japanese Imperial Court dispatched its first mission to the Sui Dynasty. At the time, China was a state governed by rule of law. Its founder, Emperor Wen, had revolutionized the administration by appointing officials based on merit rather than hereditary rank, utilizing the imperial examination system (Keju).

While Buddhism was a universal religion with structured doctrines, Shinto was—and remains—an indigenous Japanese faith without a specific founder or formal dogma. Consequently, the Sui Dynasty initially hesitated to recognize Japan as a civilized "nation," viewing its lack of a legal political system and its unfamiliar religious practices with skepticism. This diplomatic snub catalyzed Japanese leaders, including Prince Shotoku, to urgently modernize their national institutions.

The Twelve Level Cap and Rank System (冠位十二階, Kan-i Junikai)

According to the Nihon Shoki, the Twelve Level Cap and Rank System (Kan-i Junikai) was established in 603.

Modeled after the courtly rank systems of the Korean Peninsula, this new hierarchy used the color of a bureaucrat’s cap to signify their specific rank. This was a revolutionary step toward meritocracy, as it allowed individuals to be promoted based on their talent and loyalty rather than their hereditary lineage.

However, the system had its limitations. It was primarily applied to middle- and lower-level officials, while the top tier of the aristocracy remained dominated by powerful hereditary clans. In many ways, the system also served as a diplomatic gesture to demonstrate to the Sui Dynasty that Japan had modernized its administrative structure.