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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