@inproceedings{oai:kokubunken.repo.nii.ac.jp:00004069,
 author = {柏原, 康人 and KASHIWABARA, Yasuto},
 book = {第４３回　国際日本文学研究集会会議録, PROCEEDINGS OF THE 43rd INTERNATIONAL CONFERENCE ON JAPANESE LITERATURE},
 issue = {43},
 month = {Mar},
 note = {pdf, The classical documents left in temples have basically been accumulated for the purpose of the shūgaku （study of dharma and praying） of the monks associated with the temples, and it is thought that the actual conditions of study in the temples and their surrounding areas can be clarified by the investigation and analysis of the books housed there. In addition, it is thought that the analysis of those religious documents （shōgyō） which are the traces of the study of the chief priests there will lead to clarification regarding the propagation and development of hōryū （dharma school） around the area where the temple is located.   From the above viewpoint, I focused on the religious documents stored in Kakujō-in Temple （in Nio, Mitoyo-shi, Kagawa Prefecture）, where I participated in religious documents research, especially documents related to Chitai and Mutō, who served as chief priests there around the middle of the early-modern period, and Yukinori, who served as the chief priest of Konkō-ji Temple, a branch temple, and I considered the development of shūgaku and hōryū by monks in Kakujō-in Temple and the Nio area. （For example, in my article 「金光寺僧行範の修学―覚 城院蔵金光寺旧蔵聖教を中心に」 from the collection 『覚城院資料の調査と研究 〈Ⅰ〉 寺院文献資料学の新展開1』
 （Rinsen Shoten 2019.10）, and my oral presentation 「覚城院における新安流の展開―無等止住期を中心に」 at the symposium of the April 27, 2019 meeting of Bukkyō Bungaku Gakkai on the topic of 「蔵書解析と しての聖教調査―覚城院と新安流を例として―」 .） In my paper and presentation, I pointed out （1） that training at Kakujō-in Temple and its branch temples around the middle of the early-modern period was based on the Shin-An school （New Anshōji school）, and that the Shin-An school had spread and developed to Kakujō-in Temple and Konkō-ji Temple to form a big dojo of the Shin-An school; （2） that in the background of the training of the monks there were connections not only with the Sanuki area but also, for example, with Bitchū-Onomichi （Jizen-in Temple） , Settsu-Nishinomiya （Kanno-ji Temple）, and Kōyasan （Jōbodai-in Temple among others）; and （3） that the accumulation and development of hōryū was not the work of separate individual temples.   The above-mentioned propagation of the Shin-An school at Kakujō-in Temple and its branch temples, and ascetic practices of monks there based on the ShinAn school, began from the generation of Santō, who served as the chief priest of Kakujō-in Temple starting in Hoei 4 （1707）, according to research on religious documents at Kakujō-in. It is thought that by clarifying the study activities of Buddhist monks at Kakujō-in Temple during the period when Santō, Chitai, and Mutō were at the temple, the development of Buddhist teachings in and around Kakujō-in Temple can be made clear. Therefore, in this paper, I will consider the development of the Shin-An school in Kakujō-in Temple by examining the learning activities of the chief priests of Kakujō-in Temple （Santō, Chitai, and Mutō） and the chief priest of Konkō-ji Temple （Gyōban）, building on research conducted so far.},
 pages = {62--78},
 publisher = {人間文化研究機構　国文学研究資料館},
 title = {研究発表　近世地方寺院における住僧の修学と法流の展開―覚城院蔵聖教を例にして―},
 year = {2020},
 yomi = {カシワバラ, ヤスト}
}