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I arrived at Calcutta and lodged at the Mahābodhi Society’s rooms, where I found many priests from Ceylon and Burma as my fellow-lodgers and conversational companions. One or two days after my arrival, I called on Mr. Kōjun Omiya, one of my fellow-students in Japan, who was now staying here for a long time for the study of Samskrt. He had not the slightest notion of my being in the same town, and I was dressed in Tibetan clothes when I called on him. Being informed by his servant that he was in the parlor, I entered the room without being announced. Owing to the total disuse of Japanese for many years, it was some while before I could utter a single word in that language, so I simply bowed to him a little and stared at him. My old friend, who was also staring at me and undoubtedly feeling offended by the intrusion of a strange man in a Tibetan dress, addressed me in Hindustani: “Whence have you come?”
I could not help laughing to hear him say this, but at the same time the words in Japanese came back to me and I said: “Are you not Omiya?”
He did not yet recognise me, and asked in Japanese: “You are a Japanese who knows me? But who are you?”
I replied: “I am Kawaguchi.”
He was of course much surprised by so great a change in me that I could easily have passed for a Tibetan. I was soon shown to his room, which was kept very neat, and we talked about our own country. Mr. Omiya is a priest of the Tendai Sect and a very agreeable companion, and from this time I shared his room. On the evening of December 14th, Dr. E. Inouye, the president of the Tetsugakkwan[678] in Tokyo (where we were instructed) came to Calcutta and called on us. I need not describe here how delighted our kind teacher was to see me back safe from the Forbidden Land.
Next morning, about three o’clock, I waked up Dr. Inouye, and guided him to the Tiger Hill near Darjeeling, the best place from which to see the Himālayas; for though it was the best season of the year to see the loftiest mountains in the world, it was generally impossible to get a good view after nine or ten o’clock in the morning. With the noblest work of Nature before us, our poetical interest was aroused and we made several poems. After short trips here and there, on the 23rd of the month I returned to Calcutta with Dr. Inouye, and on the same night we had to start on a pilgrimage to Buddhagayā. Pilgrimage was not my sole object in going to Buddhagayā; I wished to go to Delhi to see Lieutenant-General Oku of Japan, who was to be present at the Durbar in honor of the coronation of the King of England and Emperor of India, and to apply to him for a letter of introduction to the King of Nepāl, through whose influence I intended to make my appeal to the Tibetan Pope. So I had first to go to Buddhagayā, and then to the holy land of Benares, where I had to part with Dr. Inouye, he going to Bombay and I to Delhi. We got into a train and the next afternoon we arrived at Bankipur. Here we had to stay some five hours to change cars for Buddhagayā. Dr. Inouye went to send a telegram and I remained at the station; there was a Hinḍū there also, who could speak English. He approached me and asked: “Are you a Tibetan?”
“No, I am not.”
“Are you a Nepālese then?”
“I am not that either?”
“Do you not come from Tibet?”
“Yes, I did.”
“Do you say you have come from Tibet, and yet are not Tibetan?”
“It does not necessarily follow that I am a Tibetan, though I came from Tibet.”
While I was thus talking, one man whose presence I did not notice came running to me. Turning to the man, I found my old acquaintance the Rev. Fujii Sensho. Extending his hand to me, he expressed his joy at the unexpected meeting, and congratulated me on my safe return from Tibet.
“But what are you waiting for in such a place?” said he.
“I am going to Buddhagayā with Dr. Inouye.”
“Then our destination is the same. I am going to call on the Rev. Otani Kozui, who is staying at Gayā.”
We despatched a telegram to Mr. Otani telling him that we should arrive by the next train, and we three then entered the train which took us to Gayā, where we found a carriage sent by Count Otani to meet us. When we arrived at the Dak bungalow, we enjoyed a conversation with the Honorable Count Otani and his suite. After various questions and answers, His Highness asked me where I was going. I replied that I was going to Nepāl. Mr. Fujii, whom I had not had an opportunity of telling my object, was much surprised to hear it now, and asked me what I wanted there.
“I have two things to do there,” said I; “one is to bring back my books, which I left with a certain person in that country. The other is more serious. Many of my acquaintances and friends in Tibet are now suffering in prison for having been friendly towards me. So though it is doubtful whether I shall succeed, I am going to Nepāl to get help from its Government to save them.”
Mr. Fujii rebuked me, saying, “You are no more Kawaguchi of college life. Your fellow-countrymen are anxious to see you come back and to hear of the strange land you have visited. Therefore give up that idea of going to Nepāl, where you can expect nothing but attacks of fever or wild beasts or robbery, of which you have already had plenty of experience; I tell you you had better prepare to start home.”
Dr. Inouye, from whom I had heard such advice very often, but who found me unpersuadable, now said to Mr. Otani: “What is the opinion of Your Highness about the matter of Kawaguchi?”
His Highness, who was listening to our discussion with interest, spoke now: “I can but praise your courage,[681] Mr. Kawaguchi; with such courage only you could enter and return from the closed country. But think of your personal position; you must not expose yourself to useless danger.”
I was again obliged to expound my motive and intention to go to Nepāl, and said:
“All that has been said is very true. But if I follow the advice of you all, where is ‘the Japanese righteousness?’ I am a servant of Buddha, and my duty is to save any one from misery, though he should have no personal relations with me. But here are a great many men, to whom I owe a debt of gratitude, by whose help I accomplished my escape. They are suffering in jail; while I am enjoying myself in a warm and comfortable room, what pains are they suffering? I can see them shivering with cold in the unlighted prison of Lhasa. In the day-time they are flogged, and the only food given them is a small quantity of parched barley once a day. Knowing them to be in such a condition, how should I abandon them, and start for home, even though my life is very precious to me?”
-- Three Years in Tibet, by Shramana Ekai Kawaguchi
Inoue Enryō
Born March 18, 1858
Japan Niigata
Died June 6, 1919 (aged 61)
Other names 井上 円了
Occupation philosopher, Buddhist reformer, educator, and royalist
In this Japanese name, the family name is Inoue.
Inoue Enryō (井上 円了, March 18, 1858 – June 6, 1919) was a Japanese philosopher, Buddhist reformer, educator, and royalist. A key figure in the reception of Western philosophy, the emergence of modern Buddhism, and the permeation of the imperial ideology during the second half of the Meiji Era. He is the founder of Toyo University and the creator of Tetsugaku-dō Park 哲学堂公園 (Temple Garden of Philosophy) in Tokyo. His Mystery Studies opposing superstition made him known as Ghost Doc or Doctor Specter お化け博士.
Biography
Early Years 1858-1881
Born in a village close to Nagaoka in today's Niigata Prefecture, he was ordained as a priest in the Ōtani Branch 大谷派 of Shin Buddhism 真宗 at the age of 13. As the oldest son, he was brought up to inherit the ministry of his father's parish temple. His early education included the Chinese classics and Western subjects like geography and English. In 1878, his Buddhist order sent him to Tokyo in order to study at Japan's first modern university. Before entering Tokyo University in 1881 Inoue received additional secondary education in English, history, and mathematics in the university's Preparatory School.
Establishment 1881-1888
Registering for philosophy as single major at Tokyo University first became possible in 1881. Inoue was the first and only student in 1881 to do so. As a student, Inoue initiated Japan's first Society of Philosophy (1884). On the occasion of his graduation in 1885, he created a Philosophy Ceremony 哲学祭 that commemorated Buddha, Confucius, Socrates and Kant as the Four Sages of world philosophy. In 1887, he set up a Philosophy Publishing House 哲学書院, edited the first issue of the Journal of the Philosophy Society『哲学会雑誌』and founded the Philosophy Academy 哲学館, the predecessor of today's Toyo University 東洋大学. His early works Epitome of Philosophy『哲学要領』(1886/86) and Outline of Ethics『倫理通論』(1887) are the first Japanese introductions to philosophy in East and West.
Besides establishing and popularizing philosophy, Inoue dedicated himself as a lay scholar to the critique of Christianity and the reform of Buddhism. The latter project he announced in the Prolegomena to a Living Discourse on Buddhism『仏教活論序論』(1887), which is the introduction to a tripartite work that aimed to give Buddhism a new doctrinal foundation for the modern world. In the Prolegomena Inoue first proclaimed his lifelong slogan "Protection of Country and Love of Truth" 護国愛理. Inoue attempted to demonstrate Buddhism's consistency with philosophical and scientific truth and its benefit to the modern Japanese nation state.
Leadership 1889-1902
In 1888, Inoue departed on his first of three world tours. The nationalist spirit he observed in the Western imperial countries and the promulgation of the Imperial Rescript on Education (1890) after his return, gave Inoue's maxim of the Protection of Country concrete meaning. The spread of the Education Rescript as the moral foundation of the rising Japanese Empire became one of his main objectives for the rest of his life.
In his lectures at the Philosophy Academy, Inoue pioneered several academic fields. Inoue's lecture records which were published as textbooks for the Academy's distance learning program cover subjects like Psychology, Pedagogy, Religious Studies, Buddhist Philosophy and the original science Inoue called Mystery Studies 妖怪学. In a large-scale project, he recorded, categorized and rationally explained every kind of folk belief and superstition he heard about in Japan. This ambitious program made him famous among his contemporaries as Doctor Specter お化け博士.
Inoue managed the Philosophy Academy as an institution that promoted the revival of Eastern scholarship. Most pioneers of modern Buddhist studies were lecturing in the Academy. Inoue interpreted his role as a lobbyist for Buddhism in the capital and worked to consolidate the position of private education with the Ministry of Education. In 1896, Inoue was the first to be awarded a Doctor of Letters by submitting a thesis to the Faculty of Literature of Tokyo Imperial University.
Crisis 1903-1906
While Inoue was on his second world tour, the so-called Philosophy Academy Incident 哲学館事件 (1903/04) took its course. Inspectors from the Education Ministry became aware that one student received a full score in the ethics examination for answering that regicide under certain circumstances could be legitimate. The ministry threatened to close down the Academy, demanded that the responsible teacher resign and withdrew the Academy's right to grant certificates for teaching in public schools.
In the years after the Philosophy Academy Incident several factors played together which eventually led to Inoue's resignation from the Academy in 1905/06: (1) internal differences about the Academy's management, (2) estrangement from other Buddhist leaders, (3) health problems.
During the same period, Inoue started two new projects that became seminal for his late activities: the foundation of the Morality Church 修身教会 (1903) and the building of the Philosophy Shrine 哲学堂 (1904).
Independence 1906-1919
Starting in 1890, lecture tours were important for Inoue to raise funds for the Philosophy Academy. After 1906, the fund raising served to create the Temple Garden of Philosophy around the Philosophy Shrine in today's Nakano District in Tokyo. Inoue started his lecture tours during his late period in the name of the Morality Church initiative, which aimed at establishing Sunday schools in shrines and temples all over the country. In 1912, he renamed the organization into the Society for the Spread of Civic Morality 国民道徳普及会. The venue of his lectures moved away from temples into primary schools. The main objective however stayed the same, namely teaching national morals and spreading the Imperial Rescript on Education. It was Inoue's ambition to lecture literally everywhere in Japan. During his late life, he extended his radius to the new Japanese colonies in Korea, Manchuria, Hokkaidō, Sakhalin, Okinawa, Taiwan, and China.
Inoue died on June 6 1919 after giving a lecture in Dalian, China.
Works
Below is a list of Inoue's monographs. Not included are travel diaries, lecture records, texts in Chinese, primary school textbooks, and essay collections. The listed works are accessible via the Inoue Enryo Research Database.
• 1886/87 Epitome of Philosophy『哲学要領』(2 vols.)
• 1886/87 An Evening of Philosophical Conversation『哲学一夕話』(3 vols.)
• 1886/87 The Golden Compass of Truth『真理金針』(3 vols.)
• 1887 Dark Tales of Mysteries『妖怪玄談』
• 1887 Prolegomena to a Living Discourse on Buddhism『仏教活論序論』
• 1887 Living Discourse on Buddhism: Refuting the False『仏教活論本論:破邪活論』
• 1887 Fundamentals of Psychology『心理摘要』
• 1887 Outline of Ethics『倫理通論』(2 vols.)
• 1888 A New Theory of Religion『宗教新論』
• 1889 Treatise on Religion and the State in Japan『日本政教論』
• 1890 Living Discourse on Buddhism: Disclosing the Right『仏教活論本論:顕正活論』
• 1890 Record of an Imaginary Tour of Other Planets『星界想遊記』
• 1891 Fundamentals of Ethics『倫理摘要』
• 1891 A Morning of Philosophical Conversation『哲学一朝話』
• 1892 Prolegomena to a Philosophy of the True School『真宗哲学序論』
• 1893 Living Discourse on Loyalty and Filial Piety『忠孝活論』
• 1893 Discussing the Relationship between Education and Religion『教育宗教関係論』
• 1893 Proposal in Japanese Ethics『日本倫理学案』
• 1893 Prolegomena to a Philosophy of the Zen School『禅宗哲学序論』
• 1893/94 Lectures on Mystery Studies『妖怪学講義』
• 1894 Fragment of a Philosophy of War『戦争哲学一斑』
• 1895 Prolegomena to a Philosophy of the Nichiren School『日宗哲学序論』
• 1897 The Heterodox Philosophy『外道哲学』
• 1898 Outline of Indian Philosophy『印度哲学綱要』
• 1898 The Pedagogical World-view and Life-view, or About the Educator's Mental Peace『教育的世界観及人生観:一名教育家安心論』
• 1898 Refuting Materialism『破唯物論』
• 1898/1900 One Hundred Mysterious Stories『妖怪百談』(2 vols.)
• 1899 Theory of the Immortality of the Soul『霊魂不滅論』
• 1899 A Quick Primer to Philosophy『哲学早わかり』
• 1901 Philosophical Soothsaying『哲学うらない』
• 1902 The Hidden Meaning of the Rescript『勅語玄義』
• 1902 Proposal for the Reform of Religion『宗教改革案』
• 1903 Goblin-Theory『天狗論』
• 1904 The Dissolution of Superstition『迷信解』
• 1904 Psychotherapy『心理療法』
• 1904 Dream of New Reform Devices『改良新案の夢』
• 1909 New Proposal in Philosophy『哲学新案』
• 1912 Japanese Buddhism『日本仏教』
• 1912 Living Buddhism『活仏教』
• 1913 A Glance at the World of Philosophy『哲界一瞥』
• 1914 The True Nature of Specters『お化けの正体』
• 1914 Life is a Battlefield『人生是れ戦場』
• 1916 Superstition and Religion『迷信と宗教』
• 1917 Philosophy of Struggle『奮闘哲学』
• 1919 The True Mystery『真怪』
Influence and Evaluation
During his lifetime, Inoue was a widely read author, of whom more than ten books were translated into Chinese. His works were influential in spreading the terminology of modern East Asian humanities. Due to his prolific writing, the distance learning program of the Philosophy Academy and his lectures tours, Inoue probably had a larger audience than any other public intellectual before the First World War. He must have contributed considerably to the decline of superstition and the spread of the imperial ideology during the late Meiji period.
His prominence during his lifetime stands in stark contrast to the minimal attention paid to his work after his death. His uncritical speculative metaphysics and his ethics being based solely on imperially decreed virtues, make any future affirmative philosophical reception unlikely.[citation needed] Japanese Buddhist studies have passed over Inoue, because his Buddhist scholarship was not yet based on Sanskrit philology. Any philosophical discussion about the doctrinal foundations of Buddhism will nonetheless have to acknowledge Inoue's pioneering work.
Toyo University, Tokyo University's Society of Philosophy, and the Temple Garden of Philosophy are Inoue's lasting institutional heritage.
Further reading
• Bodiford, William. "Inoue Enryo in Retirement: Philosophy as Spiritual Cultivation," International Inoue Enryo Research 2 (2014): 19‒54. [1]
• Godart, Gerard R. Clinton. "Tracing the Circle of Truth: Inoue Enryo on the History of Philosophy and Buddhism," The Eastern Buddhist 36 (2004): 106‒133.
• Josephson, Jason Ā. "When Buddhism became a «Religion»: Religion and Superstition in the Writings of Inoue Enryō," Japanese Journal of Religious Studies 33 (2006): 143‒168. [2]
• Miura Setsuo 三浦節夫. "Inoue Enryo's Mystery Studies," International Inoue Enryo Research 2 (2014): 119‒154. [3]
• Toyo University, pub. The Educational Principles of Enryo Inoue (2012, jap. 1987).
• Schrimpf, Monika. "Buddhism Meets Christianity: Inoue Enryō's View of Christianity in Shinri Kinshin," Japanese Religions 24 (1999): 51‒72.
• Schulzer, Rainer. "Inoue Enryo Research at Toyo University," International Inoue Enryo Research 2 (2014): 1-18. [4]
• Schulzer, Rainer. Inoue Enryo: A Philosophical Portrait (SUNY Press 2019).
• Staggs, Kathleen M. "«Defend the Nation and Love the Truth»: Inoue Enryo and the Revival of Meiji Buddhism," Monumenta Nipponica 38 (1983): 251‒281.
• Takemura Makio 竹村牧男. "On the Philosophy of Inoue Enryo," International Inoue Enryo Research 1 (2013): 3-24. [5]
External links
• Inoue Enryo Research Database
• International Association for Inoue Enryo Research
• Inoue Enryo Research Center, Toyo University (Japanese)
• Temple Garden of Philosophy (Japanese)