Prince Shengde is a Japanese sage.
In Japan, Prince Shengde is considered a great man who brought the Yamato Kingdom into civilization. His great achievements can be said to be known to everyone and everyone. Since the history of the ancient period was often "layered", in modern times, Prince Setoku was not only an enlightener in Japan, but also an ancestor of many professions - such as "ninjutsu". There was a time when the head of Prince Shengde was printed on a banknote of 10,000 yen, so even people who had no interest in history would know that in the land of Xudong a long time ago, there was a great man who was called Prince Shengde in later generations, and without his efforts and efforts, there would be no Japan today.
The most common theory is that Prince Shengde was known as the King of the Stables during his lifetime, and "Shengde" was his nickname, and he was born in the third year of Emperor Minda, that is, in the sixth year of Chen Taijian in China and the third year of Jiande in Northern Zhou (574 AD), as the son of Emperor Ming. Later, Prince Seontoku was made crown prince by his maternal uncle Emperor Tuigu (the first female emperor of Japan) and appointed regent. During the period of assisting the state, Prince Shengde joined hands with the chancellor Su I Maoren to carry out political and cultural reforms, such as promulgating the Seventeen-Article Constitution as a principle of governance, formulating a twelve-crown system based on ability and merit as the criterion for awarding official titles, sending Ono Meizi to the Sui Dynasty, and facilitating Pei Shiqing's return visit to Japan... He also compiled the famous Buddhist commentary book "Three Sutras of Righteousness", built the ShitennoJi Temple and Horyu-ji Temple, and finally completed the mainstream status of Buddhism in Japan. The thirty years of Emperor Tuigu, that is, the fifth year of Tang Wude (622AD), died at the age of forty-nine at the age of forty--"fifty years on earth"...
Ryoko Yamagishi's antique manga "Sunrise Heavenly Son", also admired the author's skill, and even arranged a rotten woman's fan, the waves were magnificent.
This comic has a good, detailed examination is very fine. Prince Shengde changed into dozens of deep costumes.
However, at the beginning of the last century, the statement that "prince Shengde is purely fictitious" suddenly appeared. The most typical are the two masters of the Japanese national purity theory, Shiratori Kukichi and Tsuda Yoshiyoshi. As representatives of the mono-origin theory of the Japanese nation, Shiratori and Tsuda are very disgusted with the Parts of Japanese culture that come from China and Korea, because as staunch advocates of the modern nation-state, the "faith" of this master and apprentice is:
The Japanese came to the archipelago tens of thousands of years ago, and as for the "Ancient Chronicles" and "Nihon Shoki", they are not history, but Monogatari and Mika dialect. Therefore, the "Seventeen-Article Constitution" was not made by Prince Shengde at all, and even the figure of Prince Shengde was "problematic".
Holding this view was suspected of being "disrespectful" at the time, so there were not too many fans. After the war, with the political rise of the left, this Japanese version of "ancient history" began to become popular, just as Gu Jiegang's family's words once monopolized China's academic circles, and more and more Japanese scholars accepted and were forced to accept Shiratori Kuji.
The most typical is the "Assassination Theory of Prince Shengde" thrown out by Takano Mian in the 60th year of Showa (1985AD), in which he believes that the buddha-figure of Prince Shengde, the king of the stable, was actually a very non-existent royal family at that time-if there was really such a strong royal family, how could he stay under the people for a long time instead of ascending to the supreme position himself? In fact, all the so-called great achievements were completed by four generations of ministers, starting from Su I Rice, going through Su I Mazi, Su I Ezo, and Su I into Lu. And the truth of this history is probably that because in the change of Otomi, the chancellor Su I entered the deer as the eldest brother of the middle brother, that is, the later Tenchi Emperor, and jointly assassinated Fujiwara Kamakura, and the Su I clan was destroyed. According to the "historical law" of the success of the king and the defeat of the Kou, the merits of the four generations of the Su I clan were not only erased, but also transferred to the head of the stable king, not only portraying this mediocre royal family as the prince of the Holy Virtue of Heavenly Indulgence, but also proving the outstanding contribution and sanctity of the Heavenly Emperor to history through the legend of this "saint".
In addition, there is the view of historian Shinichiro Ishido, a proponent of the historical hypothesis of "Su I Kingship", that is, the question in "Prince Shengde Does Not Exist - Solving the Mystery of Ancient Japanese History": The incident in which Prince Shengde sent Ono Meizi to make Sui unfounded.
The support for this question comes from the Book of Sui. Because one of Prince Shengde's greatest achievements was to send Ono Meizi on an envoy to the Sui Dynasty, and soon after he welcomed the Sui Dynasty envoy Pei Shiqing, these records are partly found in the Book of Sui. However, in the Book of Sui, there is no Emperor Tuigu and King Ofe, but a king of the Uighur Kingdom known as "DorisBi Lonely". According to the Chinese "Sui Shu And Wu Guo Biography":
"In the third year of Daye (607AD), its king Dorisby sent a tribute to the dynasty. The Messenger said, "Hearing that the Bodhisattva Tianzi of Haixi revived the Dharma, he sent dozens of people to worship and shamen to learn the Dharma. 'Its national book says 'The sunrise is the son of heaven to the day of the book is not where the son of heaven is unharmed' clouds. ”
This "Sunrise Heavenly Son" named DorisBigu (たりしひこ) was certainly not a woman, because his name included the name "Bi Lonely" (ひこ, "彦") as a man, so this Wu King must have been a Hanzi, and later The Sui Dynasty envoy Pei Shiqing also met the Wu king Doris Bi Gu and his family, including his wife and children. Since there were male monarchs who could govern themselves, why should they ask a prince to come out and act as regent as crown prince? This is simply not common sense. Therefore, it can only be said that in fact, the era of the Tuigu Female Emperor did not coincide with the three years of the Sui Emperor's great cause, or that there was no Tuigu monarch in history.
The first question is very persuasive, because the chronology in the Nihon Shoki is indeed somewhat crude. For example, regarding the year of the death of the successor emperor, the Nihon Shoki records four years later than the Kojiki. For example, according to the Nihon Shoki, during the reign of Emperor Injin, who was later revered as the Great Bodhisattva of Hachiman, there was a tyrant named Kimanche in Renna on the Korean Peninsula:
"Twenty-five years after emperor Ying Shen, the Great Umu Manzhi proclaimed that he would inherit the will of the dynasty and devote himself exclusively to Renna. Emperor Wen, requisitioned and returned.
Professor Munwaki, an authority on ancient Japanese history, believes that this jun is the same person as the minister of King Bunju of Baekje in the Korean history book "History of the Three Kingdoms". However, the time of the "Daiwamu Manju" activity was one hundred and eighty years earlier than that of Kisho Manju, who was the minister of Baekje, and it was three full koshi. This is because in the Nihon Shoki, in order to set the era of the first Emperor Shinmu in the Honghong Taiko, the actual years of the existence of many historical figures and events were advanced by several nails. Therefore, the era of the Tuigu Emperor is probably not at all in the three years of the Sui Dynasty, but after the Uighur king Doris Bigu sent Ono Meizi to the Sui Dynasty and Pei Shiqing to visit the Uighur Kingdom. If it is explained in this way, then neither Prince Shengde nor the Female Emperor of Tuigu was the "Heavenly Son at the Beginning of the Day" who was dealing with the Sui Emperor at that time.
Among the voices that questioned the "Prince Ofeku" was the "GreatEstaurus" in the 1999AD "The Birth of prince Seitoku" by historian and professor Seiichi Oyama of Chubu University published by Hirofumikan Yoshikawa in 1999. In the book, Seiichi Oyama claims:
"The accounts of Prince Shengde in the Nihon Shoki often appear in ambiguous or factual fragments, which makes me have to question whether Prince Shengde is all fiction."
Although Seiichi Oyama was very determined, he still admitted that there might have been a strong royal family in the Asuka Era, the Stable King. This powerful royal family not only formulated the employment system of the twelfth rank of the crown, but also sent Sui envoys to the mainland. However, the so-called king of the stables, who became the regent of the crown prince and became the "sage of the times" in Japan, was the result of the beautification of posterity. In particular, the only original historical record of prince Shengde's deeds is the Nihon Shoki, a history book full of doubts. The main reason why this history book compiled prince Shengde was to create a Zhou Gong and Shakyamuni for the Yamato court, so as to demonstrate the authority and orthodoxy of the imperial court at that time. However, this history book was compiled as propaganda material at the behest of Emperor Zhi and the powerful minister Fujiwara Nobi, at this time at least two generations after the era of the stable king.
Heisei thirteen years NHK Ōkawa drama special episode "Prince Shengde", which is the childhood Prince of Shengde.
Tui Gu Nu Emperor and Su I Daomu - who is the King of Wu Doris Bi Lonely?
This is Ono Meizi - the uncle wearing the red robe next to him is Qin Hesheng, a high-ranking merchant who has come to cross the river.
In addition to the Nihon Shoki, early records of Prince Shengde include the Sayings of Emperor Shengde of the Upper Palace, the Embroidered Tent of The Tenju Kingdom, the Inscription of Iyo Onsen, the Tarupan Inscription of Hoki-ji Temple, and the Yakushi-ji Temple's "Medicine Man Rulai Sitting Like a Light Back Inscription" and so on. The Shanggong Shengde Emperor Said is a biography of Prince Shengde; the TianshouGuo Embroidery Account is said to have come from the hand of Prince Shengde's widow... However, the "Doubtful Ancient School" represented by Seiichi Oyama proceeded from the perspective of the emperor number and the Japanese wind number, and believed that neither the "Emperor of the Shanggong Shengde Dharma Emperor" nor the "Embroidered Account of the Heavenly Shou Kingdom" were not the products of the Tui Ancient Dynasty. Rather, it is a work of contemporaneous with the Nihon Shoki. As for the "Iyo Onsen Inscription" and "Talupan Inscription" have not survived, so whether they really exist is still a question; and the "Medicine Man Rulai Sitting Statue Light Back Inscription", which is said to have been produced in the fifteenth year of the Tuigu Female Emperor, calls Emperor Ming the "Emperor of the Pond Side Daimiya ruling the world". However, the monarch of the Yamato Court, who was originally referred to as "emperor" in Japan, was more than sixty years after the time of Emperor Tenwu. Prior to this, the monarchs of the Yamato court were known as "Great Kings". Therefore, the "Medicine Master Rulai Sitting Like a Light Back Inscription" can basically be a product of the Tianwu Emperor after he ascended the throne. That is to say, these historical materials related to Prince Shengde are also based on the Nihon Shoki.
Of course, as with all questions and rebuttals of established history, whether it is Kukichi Shiratori, Yoshiyoshi Tsuda, Shinichiro Ishido, or Seiichi Oyama, some of their views do have some persuasiveness, but they also have more loopholes than the traditional view of history.
For example, when refuting why the king of the stable household did not ascend to the power of the king, some scholars explained from the perspective of power struggle that the real purpose of the king of the stable was to divide the power of the Su clan in order to achieve the concentration of royal power. This practice also existed in the future, and in the late Heian Dynasty, the Heavenly Emperor gradually dissolved the power of the Regent Fuji family in the form of "court administration". Anyway, according to the rules, the future throne of the king is either his own or his own son. That is to say, the king of the stable household did not enter the asuka Bangai Palace and was not so much learning from Zhou Gong as he was learning from Cao Cao.