11 聖徳太子（上）
継体天皇の後には、安閑･宣化･欽明の三天皇、次々に御即位になります。三天皇とも
、継体天皇の皇子です。朝鮮半島では、その頃、百済が高句麗に奪われた領土を取り戻
そうとして、我が国の援兵を乞い、進んで平壌を討ったり、また新羅が百済を攻めてそ
の王を殺したりするなど、中々多事でありましたが、重要なのは、その百済の聖明王が
仏教を伝えて来た事です。日本書紀は、それを欽明天皇十三年の冬十月の事として、金
銅の釈迦像一体、その装飾の仏具、及び経論の書物を献上し、そして、
「仏教は諸の宗教の中で、最もすぐれたものであります。それは、頗るむつかしいもの
で、支那の聖人と云われる周公や孔子も、理解出来なかったものであります。その教え
は、広大であって限りも無く、この教えを信ずれば福徳が授けられ、人々安心を得るの
であります。遠くは天竺（印度）より三韓（朝鮮）に至るまで、之を信じ、之を尊ばな
いものはありません。それ故に今百済王は、之を日本国にお伝え申し上げるのでありま
すが、それはお経の中に、ひろく東方に流伝せんとある、その仏の誓約を果たすのであ
ります。」
と奏上しました。天皇は、之を採用すべきかどうかを、独断し給わず、群臣を召して、
意見を求められました。ところが、意見は二つに分かれました。採用するが良いと主張
したのは、蘇我稲目、
「西隣の国々、皆之を信じ、之を敬っている以上、日本だけが、之にそむくべきでは
ありますまい。」
と論じます。反対したのは、物部尾輿と中臣鎌子、
「日本には日本の神々がおいでになり、春夏秋冬、神をお祭りになる故に、皇国は繁
栄するのであります。今それを改めて、外国の神を礼拝まれますならば、恐らくは、日
本の神々の怒りを招くでありましょう。」
と主張します。そこで天皇は、国家として之を採用せず、蘇我稲目個人として、希望の
ままに礼拝させる事をおきめになりました。稲目は大喜びで、その仏像を自分の家に安
置し、家を浄めて寺としました。しばらくたつと伝染病が流行して、死者多数にのぼり
ました。尾輿と鎌子とは、「是れ即ち仏を尊ぶ者のある事を、神々は喜び給わず祟りを
なさるのであるから、いそぎ仏像を棄てられるがよい」と云いましたので、朝廷では、
仏像を難波の堀江に流し、寺には火をつけて焼かせられました。その後、両派の争いは
段々烈しくなり、それぞれ兵を集めて睨みあう様になりましたが、やがて推古天皇御即
位になり（西暦五九二年）、聖徳太子を皇太子に立て、摂政と定められましたので、仏
教はこれより大いに興る機運に向かいました。
欽明天皇の後、敏達･用明･崇峻･推古の四天皇は、いずれも欽明天皇の御子であり、そ
して聖徳太子は用明天皇の御子でありましたから、推古天皇から見れば御甥に当たられ
ます。推古天皇は女帝でましました故に、この聡明なる御甥を、将来皇位をお譲りにな
るべき皇太子と定め給うと同時に、さしあたっては摂政として政治を代行させられました。
聖徳太子と云うのは、御徳をほめたたえてお呼び申し上げた名で、本は厩戸皇子と申
されました。厩戸皇子と云う名は、御母后が宮中御散歩のみぎり、厩の前へさしかから
れた際に、御出産になったからだと伝えられています。非常に御聡明で、一時に八人の
訴えをお聴きになり、少しもあやまち無く、之を裁決し給うたので、八耳皇子と申し上
げて感嘆したと云います。摂政とならせ給うた時、御年は二十歳でありました。しばら
く不幸不運が続いて、稍衰えていました朝廷の御威光も、今やこのすばらしい皇太子の
摂政を迎えて、燦然として輝くようになります。
太子の新しい政治は、先ず冠位の制定に始まります。推古天皇の十一年十二月、冠位
十二階を定め、人物を選んで之を授けられました。十二階と云うのは、
「大徳、小徳、大仁、小仁、大礼、小礼、大信、小信、大義、小義、大智、小智」
で、つまり徳仁礼信義智と云う六つの徳目を、それぞれ大小に分けられたものです。そ
してその位によって、冠の色が違っているので、冠位と云われるのですが、これまでは
氏族によって尊卑の差別があっただけでしたが、これからは個人の人物功績によって、
朝廷より認められた新しい上下の秩序が立つ様になってきたのです。これが承けつがれ
、発展して、後世の位階制度となるのです。
新政の第二は、憲法の制定です。推古天皇の十二年四月、太子は親ら憲法十七条を作
られました。その第一条には、
「和を以て貴しとし、忤（さか）ふること無きを宗とせよ。」
とあって、先ずやさしい心で人々が交わり、衝突し、抗争する事の無い様に心懸けよよ
、と諭されたのであります。第二条には、
「篤く三宝を敬へ。三宝とは、仏･法･僧なり。」
とあります。これは人々の争いをやめさせるには、仏教によって反省させるが良い、と
考えられたからです。以上は、当時まだ教育も不十分であり、道徳の修練もゆきわたら
ず、我執が強く、反省が弱く、とかく争いが起こりがちで、このままで行けば、乱れる
恐れのある世の中を、正しく誘導して行くために、先ず基本的な心構えを諭されたので
あります。
そして第三条、これが重大です。
「詔を承けては、必ず謹め。君をば天とす。臣をば地とす。天は覆ひ、地は載す。四時
順ひ行ひ、万気通ふことを得。地、天を覆はむとするときは、壊るることを致さむ。是
を以て、君のたまふことをば、臣承る。上行ふときは、下靡く。故に詔を承りては必ず
慎め。謹まずば、自づから敗れむ。」
国家の基本として、最も大切なるものは、君臣の関係です。君臣の関係が乱れる時は
、国家は顛覆してしまうのです。憲法は之を説明して、国家における君臣の関係は、自
然界における天地の関係と同じであって、もし天と地とが逆になり、さかさまに置かれ
る時は、自然界は大混乱を生じ、破滅を来すであろう、それと同様に、国家においても
、君はあくまで君であり、臣はどこまでも臣であって、それが逆になる事は無く、もし
之を逆にしようとすれば、その時は国家は滅亡するのである、それ故に、君の御命令は
、必ず謹んで承り、決して之にそむいてはならぬ、と諭し誡められちのであります。
この第三条は、憲法の根本となる重大な条項でありますが、それについで、猶種々の
お諭しがあります。今その要点をあげますと、
第四条 礼を重んぜよ。政治の本は、礼である。官吏が礼を重んずれば、秩序は乱れ
ず、国民礼ある時は、国家は自然に治まる。
第五条 訴訟を聴くに当たって、決して賄賂を取らず、貧しい者に対しても公平なる
裁判をしなければならぬ。
第六条 善行は必ず之を表彰し、悪事は必ず之を懲罰せよ。
第七条 賢哲の人を挙げて官吏とせよ。
第八条 官吏は早朝出勤して、おそく退庁せよ。
第九条 信を重んぜよ。成功するか、失敗するかは、信の有ると、無いとにかかる。
第十条 我執を去って反省せよ。他人をのみ責めてはならぬ。
第十一条 賞罰は、必ず功過に当たるようにせよ。
第十二条 国民より租税を徴収するのは、只君だけである。君以外の国司や国造は、
結局君の官吏に過ぎないのであるから、自分として税を取ってはならぬ。
この第十二条に、「国に二君あらず、民に両主無し、率土の兆民は、王（きみ）を以
て主とす、任ずる所の官司は、皆是れ王の臣なり」と云う有名な文があります。これは
当時の地方官の僭越を誡しめられたもので、前にあげた第三条と共に、天皇の大権を明
確に宣明されたものであります。
さてこの憲法十七条、ここにはただその大体の意味を、分かりやすく述べただけです
が、実際は、むつかしい漢文で書かれており、しかもその文句を調べてみると、それぞ
れ支那の重要なる古典に拠り所があって、
「詩経、書経、孝経、論語、春秋左氏伝、礼記、管子、孟子、老子、荀子、墨子、荘子
、淮南子、韓非子」
等から、更に、
「史記、漢書、後漢書、文選」
等の書物を、十分に読みこなし、その字句を自分のものにしている学者でなければ、到
底之を作る事は出来ないと考えられます。しかもただ博くそれらの古典に通じている物
識と云うだけでは、あの憲法は出来ないので、ひろく外国の歴史、哲学、政治学、文学
に通じると同時に、我が国の歴史を本とし、日本の国体（国柄）、つまり日本と云う国
家の本質を一層純化し、その組織を一層明確にし、その国力を一層強化しようとする目
的の下に、古今内外の経験をまとめて、国の大方針を示すと云う事は、非常なる見識を
必要とするので、それは聖徳太子で無ければ、出来るわけはありますまい。
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11 Prince Shoutoku [1]
After Emperor Keitai, three Emperors by the names of Ankan, Senka, and Kinmei
ascended to the throne successively. All three were the prince of Emperor
Keitai.
Meanwhile in Korean Peninsula, there were several developments. Paekche
attacked Koguryo to recover its territory, asked for Japan's assistance, and
proceeded to Pyongyang. Silla in turn invaded Paekche and murdered the king.
But the most important event was that King Song of Paekche (r. 523-554)
transmitted Buddhism to Japan. According to Chronicles of Japan (Nihon Shoki),
this was the 10th month, 552, which was the 13th year of Emperor Kinmei's
reign. At this time a statue of Gold and Copper Buddha, religious ornaments,
and sutras were presented. The king's memorial said,
"This doctrine is amongst all doctrines the most excellent. But it is hard to
explain, and hard to comprehend. Even the Duke of Chou and Confucius had not
attained to a knowledge of it. This doctrine can create religious merit and
retribution without measure and without bounds, and so lead on to an
appreciation of the highest wesdom . . .
Moreover, from distant India it has extended hither to the three Han, where there
are none who do not receive it with reverence as it is preached to them.
They servant the King of Paekche . . . transmits it to the Imperial Country . . .
so as to fulfil the recorded saying of Buddha: 'My law shall spread to the East
.'"
Emperor Kinmei did not dictate the decision about the adoption of Buddhism. He
consulted the ministers for their opinions, which split into two. Soga no
Iname suggested that Japan adopt it, saying:
"All the Western frontier lands without exception do it worship. Shall Japan
alone refuse to do so ?"
Mononobe no Okoshi and Nakatomi no Kamako were opposed:
"Those who have ruled the Empire in this our State have always made it their
care to worship in Spring, Summer, Autumn and Winter the 180 Gods of Heaven and
Earth, and the Gods of the Land and of Grain. If just at this time we were to
worship in their stead foreign Deities, it may be feared that we should incur
the wrath of our National Gods."
The Emperor decreed not to adopt Buddhism as a national religion, but allowed
Soba no Iname to worship as an individual. In delight, Soga no Iname took the
statue of Buddha to his mansion, wwhich he cleaned and made into a Buddhist
temple.
Soon an epidemic occurred, and many died. Mononobe no Okoshi and Nakatomi no
Kamako asserted: "These disasters were caused by the Gods who are not pleased
with the existence of someone who reveres Buddha. The statue should be
discarded immediately." The Court ordered the statue to be sunk in a canal in
Naniwa (Ohsaka) and set fire to Soga no Iname's mansion, now a Buddhist temple.
Afterwards the strife between the two groups became more fierce, both arming
themselves and gathering men. At this time Empress Suiko (r. 592-628) ascended, and Prince Shoutoku was invested as Crown Prince and Regent. Thereafter the
impact of Buddhism became greater, riding with the times.
After Emperor Kinmei, his four children ascended to the throne successively as
Emperors Bidatsu, Youmei, Sushun and Empress Suiko. Prince Shoutoku was the
prince of Emperor Youmei, so he was the nephew of the reiginig Empress Suiko.
Empress Suiko chose the brilliant nephew as Crown Prince, and entrusted him as
Regent with matters of governance.
The name Prince Shoutoku, meaning "sacred and virtuous", arose from the
people's admiration of his character. Originally, he was called Prince Umayado
(Prince Horse Stable Door). This name came about when his mother, the Empress,
who was taking a stroll in the Palace, went into labor at the stable and gave
birth to him. He was exceedingly intelligent. He could listen simultaneously to
eight people pleading their cases, and give suitable verdicts without
confusion. In awe, people also called him Prince Yatsumimi (Prince with Eight
Ears).
When instituted as Regent, he was twenty years old. The authority of the
impeial court, which was temporarily in decline due to misfortunes, regained
its glory and splendor with this gifted Crown Prince and Regent.
11a Prince Shoutoku [1]
First, the Prince devised cap ranks. In the 11th year of Empress Suiko's reign
(603), in the 12th month, he conferred upon chosen people suitable cap ranks.
The Twelve Cap Ranks were:
Daitoku - Greater Virtue
Shoutoku - Lesser Virtue
Dainin - Greater Benevolence
Shounin - Lesser Benevolence
Dairai - Greater Propriety
Shourai - Lesser Propriety
Daishin - Greater Faith
Shoushin - Lesser Faith
Daigi - Greater Justice
Shougi - Lesser Justice
Daichi - Greater Knowledge
Shouchi - Lesser Knowledge
In other words, the six qualities of virtue, benevolence, propriety, faith,
justice, and knowledge were divided into major and minor. The color of the caps
were set respectively according to the ranks, which were therefore called cap
ranks.
Up till this time, the only ranks that existed were determined by clan
lineage. But from then on, individuals were given the possibility to assume a
new rank, according to their character and merit. The court rank system of later
years was the extension of this system.
The second accomplishment of Prince Shoutoku was the constitution. In the 12th
year of Empress Suiko's reign (604), he created a Seventeen-Article
Constitution. The first article stipulates:
"Harmony is to be valued, and an avoidance of wanton opposition to be
honoured."
As his primary teaching, he encouraged people to interact with each other with
thoughtfulness, avoiding confrontation and strife. Thw second article states:
"Sincerely reference the Three Treasures of the Buddha, the Law, and the
Priesthood."
This is because Buddhist reflective thouthts are best in order to prevent
people from disagreeing among themselves. In that era there was bo universal
education, and moral training was far from satisfactory. People had strong
selfish attachments, making no moral reflections. Strife occurred constantly,
which would lead to unrest in society if left alone. Therefore the Prince first
taught the fundamental understanding required for actualization of a just and
peaceful society.
The third article is the most important:
"When you receive the Imperial commands, fail not scrupulously to obey them.
The lord is Heaven, the vassal is Earth. Heaven overspreads, and Earth upbears.
When this is so, the four seasons follow their due course, and the powers of
Nature obtain their efficacy. If the Earth attempted to overspread, Heaven
would simply fall in ruin. Therefore it is that when the lord speaks, the
vassal listens; when the superior acts, the inferior yields compliance.
Consequently when you receive the Imperial commands, fail not to carry them out
scrupulously. Let there be a want of care in this matter, and ruin is the
natural consequence."
The most fundamental principle of a nation is the relationship between the
lord and his subjects. When the relationship is in disarray, the nation will be
overturned. The Constitution explains this point by making an analogy with
nature. The lord-subject relationship is similar to heaven and earth; if heaven
were replaced by earth, great confusion would occur in nature, leading to its
destruction. Similarly, in a nation the lord is always lord, and the subject,
forever subject. The order is never reversed; if an attempt is made to reverse
it, the nation would be destroyed. He taught the subjects that the decree of
the lord must be received with numility, never to be opposed.
Article three constitutes the foundation of the consitution, and is of great
importance. Additional teaching are given in the subsequent articles. in brief,
Article 4. "The Ministers and functionaries should make decorous behaviour
their leading principle, for the leading principle of the government of
the people consists in decorous
behaviour . . . Therefore it is that when lord and vassal behave with propriety,
the distinctions of rank are not confused; when the people behave with
propriety, the Government of the Commonwealth proceeds of itself."
Article 5. "In hearing suits, never take bribes. Justice must be dispensed
fairly even to the poor."
Article 6. "Encourage that which is good and chastise that which is evil."
Article 7. "Entrust wise men with government offices."
Article 8. "Let the Ministers and functionaries attend the Cout early in the
morning, and retire late."
Article 9. "Good faith is the foundation of right. In everything let there be
good faith, for in it there surely consists the good and the bad, success and
failure."
Article 10. "Cease from wrath, and practice self-reflection. Do not simply
blame others."
Article 11. "Give rewards and punishments according to merit and demerit,"
Article 12. "Let not the provincial authorities or the Kuni no Miyakko levy
exactions on the people . . . How can they, as well as the Government, presume to
levy taxes on the people ?"
In the twelfth article, there is a famous passage:
"In a country there are not two lords, the people have not two masters. The
sovereign is the master of the people of the whole country. The officials to
whom he gives charge are all his vassals."
This was to admonish against despotic attitudes of the local officials. In
this article, along with Article 3, he clarified the sovereignty of the Emperor
above all.
This is the gist of the Seventeen-Article Constitution. The original is
written in abstruse classical Chinese. Study reveals that the phrases were
taken from major Chinese classics, as follows:
The Book of Song (Shijing), The book of Documents (Shujing), The Book of
Filial Piety (Xiaojing), The Analects of Confucius (Lunyu), Zuo's Commentary on
the Spring and Autumn Annals (Chunqiu Zuozhizhuan), The Book of Rites (Liji),
Guanzi, Mencius (Meng Zi), Laozi, Chuangzi, Mozi, Xunzi, Huainanzi, and
Hanfeizi.
And further, it includes:
Records of the Historian (Shiji), History of the Former Han (Hanshu), History
of the Later Han (Hou Hanshu), and Literary Selections (Wenzhuan).
The compiler of the constitution must have been well-versed in these classics,
so that he could use the phrases in a meaningful, unencumbered manner. It was
not sufficient merely to possess knowledge of the classics. Knowledge of
histories os foreign countries, philosophy, political science and literature
were imperative. In addition, he must hold the history of Japan as fundamental,
to clarify further the organization of the nation, thereby purifying the
internal nature of the Japanese nation and strengthening it. With such
intentions, the compiler charted the future course of Japan by integrating the
experiences of the past and the present, and of Japan and foreign countries.
Such a feat requires intellect and judgement of extreme depth. Only Prince
Shoutoku could have attained it.
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少年日本史 (平泉澄)
The story of Japan （Hiraizumi Kiyoshi)
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