@article{oai:icabs.repo.nii.ac.jp:00000275,
 author = {鎌田茂雄},
 issue = {3},
 journal = {国際仏教学大学院大学研究紀要, Journal of the International College for Advanced Buddhist Studies},
 month = {Mar},
 note = {110006481950, There are several sacred places of Buddhism, like Fan-jing-shan, Jin-ding-shan, and Qian-ling-shan, in Gui-zhou, China. In these sacred places of Buddhism, which were established in Ming/Qing era, there are many temples, to which many Buddhist believers came to worhip from such surrounding regions Si-chuan and Yun-nan. In this paper, taking the Buddhism of Qian-ling-shan of these sacred places of Buddhism as my subject, I describe the history and present status, the life and thought of the priest Chi-song-he-shang, who was the founder of the Hong-fu-si temple of Qian-ling-shan, and the Zen priests of Gui-yang recorded in Qian-nan-hui ding-lu. In my second section "Qian-ling-shan, the sacred place of Buddhism in Gui-zhou". I describe the nature, scenery, ruins, beautiful places etc. mainly by the use of copy of Qian-ling-shan-zhi owned by Toyobunko, Tokyo. In Qian-ling-shan, there is Hong-fu-si, the largest temple in Gui-zhou. In my third section I delineate the history and present status of this temple. The founder of Hong-fu-si was Chi-song-he-shang. Since we have biographical material on him, I describe his life and thougt in my fourth section, "The life and Thought of Chi-song-he-shang". Iestablish that he was an excellent Zen priest ; not only was his thought profound, but also his life itself was brillant. Since the lineage of the successive chief priests of Hong-fu-shan is not clear, I describe the lives of the Zen priests of Gui-yang in my fifth section, The Zen of Priests of Gui-yang, recorded in Qian-nan-hui-ding-lu. "Almost all the life records of Chinese Zen Buddhists concepy those in regions like Jiang-su, Zhe-jiang, and Hu-nan, not those who stayed in Qian/Gui-zhou. Only Qian-nan-hui-ding-lu, by Shan-yi-ru-chun, contains the lives of the Zen priests of Gui-zhou. This is the reason why I searched for the lives and activities of the Zen priests who were active in Gui-yang, where Qian-ling-shan is located, by mens of this volume. Even thougt it is certain that Gui-zhou and Si-chuan are closely related politically and economically, and that they had developed transpontatim systems between tlem, how about the history of Budd ism? This paper makes it cleen that the Buddhist priests in Si-chuan and Yun-nan played a great role in the organization of Buddhism in Gui-zhou. Now that I have finished writing the sixth volume of The History of Chinese Buddhism, only the seventh and the eighth volumes remain unfinished. It seems to me that the historical current of Chinese Buddhism will be clarified to a certain degree by the completion of these eight volumes. However, it is a history of Buddhism focused on the central district, the center of political authority, the history of Buddhism in the local regions has not yet become evident. The only Chinese scholar who has delineated the history of Buddhism in the Dian-Qian region is Chen-yuan, whose work, Ming-ji-Dian-Qian-Fo-jiao-Kao (A researh onto Buddhism in Dian-Qian in the late Ming Era) was published by Zhong-hua Book Store in April, 1989. I have continually been paying attention to the history of region al Buddhism and Buddist writings in orderon to acguiren the whole iguit of the history of Chinese Buddhism. After the conpletion of all eight volumes of The History of Chinese Buddhism, I would like to write a technical book on the history of regional Buddhism, Buddhist writings, Buddhist ruins, and so forth. This is the reason why I have considered Buddhism in Gui-zhou considered.},
 pages = {1--29},
 title = {貴州・黔霊山の仏教},
 year = {2000},
 yomi = {カマタ, シゲオ}
}