The Seventeen-Article Constitution - its significance

The Seventeen-Article Constitution, traditionally attributed to Prince Shōtoku (574-622 CE), is a significant document in Japanese history, particularly regarding the development of Buddhism and governance in Japan. Its importance can be understood in several aspects.
First, the document showcases strong Buddhist influences, especially in its emphasis on harmony, morality, and the significance of the Three Treasures (Buddha, Dharma, and Sangha). This reflects a crucial step in integrating Buddhist principles into Japanese governance.
Second, the constitution establishes a clear social and political hierarchy, which aligns with key Confucian principles. It stresses the importance of respecting superiors and maintaining proper relationships between rulers and subjects while emphasizing virtuous behavior among officials, consistent with Confucian ideals of moral leadership. In 603 CE, Prince Shōtoku is traditionally credited with introducing the Cap and Rank System (Kan'i jūnikai), based on the Chinese model, which used different styles of headgear to denote rank.
Third, the constitution promotes the idea of a centralized state under imperial rule, marking a departure from the clan-based system that had previously dominated Japanese society.
Additional aspects include its emphasis on ethical behavior among officials, promoting virtues such as honesty, diligence, and impartiality. The document stresses the importance of harmony (wa) in society, a concept that remains central to Japanese culture. While not a constitution in the modern sense, it provides a moral and philosophical framework for governance, influencing later Japanese legal and political thought.
However, the attribution of the Seventeen-Article Constitution to Prince Shōtoku has been questioned by modern scholars. Some argue that the document was likely compiled later, possibly in the 8th century, rather than during Shōtoku's lifetime. Others suggest it may have been the work of multiple authors over time, rather than a single document created by Shōtoku. Furthermore, its attribution to Shōtoku may be symbolic, reflecting his reputation as a wise ruler and promoter of Buddhism rather than indicating actual authorship. Some ideas in the document appear to reflect concerns and political realities of a period later than Shōtoku's time, and there is no clear evidence from his era that he authored this document.
Despite these scholarly debates, the traditional attribution to Prince Shōtoku remains significant in Japanese history and culture. He is revered as a key figure in the early promotion of Buddhism in Japan and the development of a centralized state.
Regardless of whether Prince Shōtoku personally authored the document, the Seventeen-Article Constitution remains an important early attempt to articulate principles of governance in Japan, blending Buddhist, Confucian, and native Japanese elements. It reflects the complex cultural and political changes occurring in Japan during the transition from the Asuka to the Nara period as the country moved toward a more centralized state structure and integrated Buddhist ideas into its political philosophy.

The Seventeen-Article Constitution - its significance

I wanted to discuss about point 3:

Do
not
fail
to
obey
the
commands
of
your
Sovereign.
He
is
like
Heaven,
which
is
above

the
Earth,
and
the
vassal
is
like
the
Earth,
which
bears
up
Heaven.
When
Heaven
and
Earth
are

properly
in
place,
the
four
seasons
follow
their
course
and
all
is
well
in
Nature.
But
if
the
Earth

attempts
to
take
the
place
of
Heaven,
Heaven
would
simply
fall
in
ruin.
That
is
why
the
vassal

listens
when
the
lord
speaks,
and
the
inferior
obeys
when
the
superior
acts.
Consequently
when

you
receive
the
commands
of
your
Sovereign,
do
not
fail
to
carry
them
out
or
ruin
will
be
the

natural
result.


The presumption of this point appears to me to be that the Emperor is always right by virtue of his position and his claim of association with Heaven. Hence the 17 articles are basically telling the Ministers and government workers how to behave, but the Emperor himself is simply referred to as the Heaven, not even the son of heaven, but heaven itself, implying he can do no wrong.

I think it would be interesting to compare this point to the Agganna Sutta, in which there is the concept of the wheel-turning monarch and in which the sutta does point out what happens when society does not do the right thing and falls into immoral behaviour, resulting in a debased society.