; オンラインWikipedia日英京都関連文書対訳コーパス(英和) 見出し単語一覧

オンラインWikipedia日英京都関連文書対訳コーパス(英和) 見出し単語一覧

190 / 438ページ
データ総見出し数 437939

  1. It came from a scene in the novel called 'Ako Roshi' by Jiro OSARAGI, in which the Edo chief retainer of the Uesugi family stops Tsunayori UESUGI.
  2. It came from ancient China, and is thought to have influenced the cultural area including Japan, changing its style.
  3. It came from the ancient custom that, when gagaku (traditional court music) was played, "senshuraku," which suggested congratulations, was played as the last number of the day.
  4. It came from the belief that people may dispel devils by disguising themselves with different costumes than the usual ones.
  5. It came from the fact that Tendon is usually topped with two pieces of shrimp.
  6. It came from the phrase "bodhi-sattva" in Sanskrit.
  7. It came from the word of M?ori language, `tone tsuru pou' (a bump of standing columns which are vertically placed), which was pronounced like Japanese.
  8. It came from this concept of ryoan that the Emperor's ceremony of the enthronement is now held three years, counting in the old Japanese way, after the late Emperor's death.
  9. It came in 24 articles.
  10. It came into common use after the Meiji Period.
  11. It came into common use later.
  12. It came into existence in Spring of 1222.
  13. It came into wide use regardless of being only a piece of cloth, because it could wrap up things with various shapes and sizes.
  14. It came out from the 22th Vow of the 48 Vows.
  15. It came to Tibet in early times and spread from Tibet to many areas.
  16. It came to a miserable end when it was severely criticized as 'the flop that would go down in Japanese movie history,' or 'Osaragi stained his own career as a writer.'
  17. It came to be called 'Saba-kaido (mackerel road)' because the mackerel was the most common seafood product.
  18. It came to be called Sanji Chion-ji Temple when Gokashiwabara was the Emperor, which is said to have started because three devotional exercises, which were performed the daytime out of six devotional exercises performed the course of a day in the Imperial Court, began to take place in this temple.
  19. It came to be known as 'Nishiyama Monzeki' as many Monzeki (Imperial Princes in holy orders) entered the Yoshimine-dera Temple from Shorenin Temple.
  20. It came to be known some time after excavation that deterioration of the mural paintings was in progress due to mold growing in the rock chamber caused by humidity.
  21. It came to be made separately (separated hem) so that it would not hinder wearers from moving.
  22. It came to be most likely after the middle ages.
  23. It came to be one of the score names of such traditional performing arts as koawase (incense-smelling game) and kisenryu-tosenkyo no meitei (rating of the kisen style fan-tossing game).
  24. It came to be recognized as standard that Kaimyo consists of Ingo and Igo (for example, Koji, Daishi, Shinshi and Shinnyo).
  25. It came to be used for a wide range of music, such as art music and popular songs in the cities, and later also for Minyo (a traditional folk song) in the countryside.
  26. It came to be used with hirobuta (a black-lacquered tray) by courtesy and to show care to send monetary gifts for events of congratulations and condolences.
  27. It came to be widely practiced from around the Heian Period.
  28. It came to fruition that Kyushu Railway was founded two years later and he assumed the president.
  29. It came upon the introduction of Buddhism to Japan as a decorative cord for accessories of butsugu (Buddhist altar fittings), Buddhist scriptures and scrolls.
  30. It can accommodate 1,000 people using portable seats.
  31. It can accommodate 1,000 people.
  32. It can also be abbreviated to Montoku Jitsuroku.
  33. It can also be called Komo Ryu (school of the red-haired).
  34. It can also be called a suggestion.
  35. It can also be considered that shikinai-sha (shrine listed in Engishiki (an ancient book for codes and procedures on national rites and prayers)) was established in order to manage the deletion of Seoritsu-hime.
  36. It can also be considered that the description of "Sadatoki was holding a meeting at the Morotoki's residence for deciding a measure to handle the rumor that Tokimura was killed by an order of Munekata--" in "Sanemikyoki" corresponds to this situation.
  37. It can also be considered that this tradition of portable soba stalls remains alive in the form of stand-up-eating soba/udon noodle shops today.
  38. It can also be eaten raw as a sashimi if the blood is completely drained and if the flesh is marinated in vinegar.
  39. It can also be organized by a shrine, inviting its parishners for spiritual training in the depth of winter.
  40. It can also be presumed that because the action that Kiyomori took against Yorimori was limited to the removal of Yorimori from his post in the military officialdom (Uemon no kami), that it was merely a preventive measure on the outside chance that Yorimori attempted to interfere with Kiyomori's plans.
  41. It can also be presumed that it was left out because there was a place, to which they should naturally return (for instance, the neighborhood of the Emperor's Palace).
  42. It can also be produced by collecting stems removed during the process of non-powdered green tea or powdered green tea production.
  43. It can also be reached by driving east for a short while from the border between Kyoto and Osaka Prefectures along the National Route 173.
  44. It can also be reached on foot via Amanohashidate.
  45. It can also be regarded as part of the Nara-kaido Road, which is one of the Ise-jingu Shrine pilgrimage roads.
  46. It can also be said that in terms of parent-and-child relationship, a concept such as 'the heir' existed for a successor who inherited his father's home ground.
  47. It can also be said that it is a method to stabilize and reduce the volume of the body.
  48. It can also be said that it is close in thinking to hygienic waste treatment.
  49. It can also be said that the Edo bakufu showed an attitude of cooperation to restore order of the imperial court and the court noble society which had once almost broken up in the confusion during the Sengoku period (period of warring states).
  50. It can also be spelled as '奥津城,' or '奥城.'
  51. It can also be thought that the date around this period reflected the real date.
  52. It can also be used, instead of soy sauce, with tamago kake gohan (boiled rice topped or mixed with raw egg, commonly with soy sauce poured on it), along with many other uses.
  53. It can also be viewed that these confusions of bakufu's response were the result of Yoshinori's policy of direct rule of shogun.
  54. It can also be written as "並行複?酵" or "並行複醗酵" in Japanese.
  55. It can also be written various other ways.
  56. It can also be writtten "請仮解 or 請暇解" in Chinese characters.
  57. It can also mean the destination of such processions.
  58. It can also predict earthquakes, fire, and disasters, and Oshirasama is also known as Kagibotoke.
  59. It can also refer to both subitsu and hioke.
  60. It can also refer to the part of National Route 371 that runs between Kawachinagano City and Hashimoto City.
  61. It can be accessed by car via Shigi-Ikoma Skyline.
  62. It can be also referred to as the Bunko Affair.
  63. It can be also said that it ended with asking future generation to solve problems.
  64. It can be assumed that Arakama was not successful in his work.
  65. It can be assumed that Shibata County was part of areas, from which solders for the Natori Garrison were recruited.
  66. It can be assumed that because there are many mountains in Japan and a traditional mountain worship had existed, this kind of idea could easily have been accepted.
  67. It can be assumed that the Kikuchi clan was not an exception based on the record in which the fourth head, Tsunemune KIKKUCHI, and the fifth head, Tsunenao KIKUCHI, were registered as the warriors of the Retired Emperor Toba.
  68. It can be assumed that the number of the forms was enormous including the number of passenger and freight cars.
  69. It can be assumed that they were similar to armed bonzes in Buddhist temples.
  70. It can be assumed that unrest took place among Nagao's forces as well, and Kagetora requested his military commanders to submit a written oath showing loyalty to him.
  71. It can be bought in department stores, kimono shops (drapers), armorer's shops, festival sites and mail-order markets.
  72. It can be called "Zenpo Sarugaku Dangi."
  73. It can be called Kanjingakushoki for short.
  74. It can be called a kind of Jintozei if it is similar to the modern tax system.
  75. It can be checked on the homepage of the danjiri-bayashi of Sumiyoshi-jinja Shrine in Konohana Ward.
  76. It can be classified as a kind of zabuton (traditional Japanese cushions used to sit on the floor).
  77. It can be classified broadly into two kinds: Homemade and ready-made bento which is on sale.
  78. It can be concluded that the assumed Emperor Yuryaku, 478 and Bu, the King of Wa, derive from the same Chinese character 稚,
  79. It can be confirmed that senme-satsu itself was issued in Tango, Harima, and Iyo Provinces independently (at least they had no common boundaries geographically).
  80. It can be conjectured that the relevance of the 300 years in the Urashima Taro story reflects the period of time of Emperor Yuryaku's reforms and the ensuing difficulties.
  81. It can be considered a miracle that the ruling system of Japan was changed quickly and dramatically by the Meiji Restoration.
  82. It can be considered as a small seri (a device in theater that brings actors from the trap cellar onto the stage).
  83. It can be considered that Wang Longxi perceived ryochi to be quite dynamic.
  84. It can be considered that danjiri and hayashi (Japanese music played to keep measure or enliven the mood) were already established in Settsu Province and its vicinity (castles were being built in areas outside of Kinai region (provinces surrounding Kyoto and Nara), and therefore, there is an inconsistency in this view).
  85. It can be considered that he and Sataro YANADA were the same person.
  86. It can be considered that he relied on the terms of peace formed upon surrendering Kakegawa-jo Castle, but protecting the former provincial lord also gave Ieyasu an excuse for invading Suruga.
  87. It can be considered that the hayashi music of the Shokuho era (Oda-Toyotomi era) had been passed down.
  88. It can be considered that the purge of hereditary vassals such as Nobumori SAKUMA and Hidesada HAYASHI and Morinari ANDO aimed to reorganize the territories of vassals and increase direct control of Oda family territories.
  89. It can be considered that the reason why the moon and immortal life and rebirth have been associated since the ancient times throughout the world is that the waxing and waning of the moon presents an image of god of death and rebirth.
  90. It can be considered that this was a measure against the poverty of gakuke caused by the influences of famines and price increases similarly to bakufu and the clans because of the income of gakuke being based on the koku system.
  91. It can be considered that, in the background of this incident, there was a people's (and media's, especially, news companies') anticipation that the war could bring a huge fortune if win, inspired by earlier Sino-Japanese War from which Japan had gained reparations much enough to compensate the war expenditure.
  92. It can be credited to him that surrender was accepted within ten days while ensuring that nobody attempted to inflict bodily harm to GHQ members as they landed in Japan and quickly disarmed military forces.
  93. It can be deduced from the above accounts that he was a brave warrior.
  94. It can be described as having the most strongly 'shinobue-like' range.
  95. It can be described in modern language that infrastructure was created by carpenters and events were conducted by tobishoku.
  96. It can be determined from the presence of WAKE no Kiyomaro's tomb within the Jingo-ji Temple precinct that this temple is also connected to the Wake clan, but the time and circumstances of its founding are unclear.
  97. It can be determined with a quick calculation.
  98. It can be easily made just by putting freeze-dry ingredients and powdered miso in a bowl and pouring in hot water.
  99. It can be easily understood by directing attention to the background that the Yamato dynasty worshipped the sun god = Amaterasu and professed that the dynasty descended from her.
  100. It can be eaten as it is, but its basic use is to supply color, to help arrange food pleasingly on the plate, as a palate refresher, and as relish.
  101. It can be eaten plain with a pickled Japanese apricot or vinegared miso (bean paste) with mustard, but it is also used in various dishes including clear soups, in a steamed dish in an earthenware teapot, sushi, tempura and for broiling.
  102. It can be estimated that those characters refer to the following: 'Kanotomi' means Tenmu 10th year (681), and 'Okume' means the name of Prince Otomo's sister, Okume-no-miko (Princess Okume).
  103. It can be evaluated that his employment of closed diplomatic policies leading to later national isolation enabled the nation to prevent invasion from various foreign nations towards the end of the bakufu era.
  104. It can be explained to modern people that cleaning one's hands and body aims to wash away viruses, but it did not mean so for ancient people, and rather, the purpose was both to take off visible dirt and remove Kegare.
  105. It can be generally applied to terms of cooking (refer to "Hen's egg").
  106. It can be given as the root of the feud that Rokkaku clan had not grown out thoroughly from shugo daimyo (shugo, which were Japanese provincial military governors, that became daimyo, which were Japanese feudal loads) to warring load of the early-modern times.
  107. It can be guessed that Ecchu fundoshi were adopted as articles supplied at official expense because they were easier to put on and take off and they were economical for being made from less cloth than Rokushaku fundoshi.
  108. It can be guessed that he carried out a conciliatory policy with kokushi (provincial governors) after this event.
  109. It can be guessed that well-cured sake had a brown color and a flavor like that of soy sauce as today's Shaoxing rice wine has.
  110. It can be imagined that he admired 'Fusuma Shoji' which existed in a limited place, and included it into his waka dearly.
  111. It can be imagined that the enough heat amount to melt a piece of cast iron for repairing the pots and rice cookers casted by cast iron with a low melting point in those days could be obtained by such a simple equipment.
  112. It can be imagined that the original purpose for the opening was to meet the convenience of riding on horseback, etc.
  113. It can be imagined that the sound of the Chinese character 'kin' (衾) as 'fusuma' in the Japanese way originated from the word 'fusu-ma' (a room for lying).
  114. It can be imagined that there were instances of collaborative performances between the shakuhachi and koto or shamisen even during the Edo period, however, it was not until after the abolition of Fuke sect that shakuhachi went out of hands of Fuke sect and the ensemble was permitted.
  115. It can be imagined that this was a great encouragement for the Prince's party since the hunters were experienced with weaponry.
  116. It can be inferred that the operation of the Tokuso family, said having been autocratic, was not very stable.
  117. It can be inferred that the reason why he, as a civilian, could carry out strict punishment was his experiences in serving as a jo and suke to arrest offenders and to carry out affairs of trials.
  118. It can be inferred that, in recent years, gardens with sand ripples designed by Peter Walker inside Harima Science Garden City and Center for Advanced Science and Technology were inspired by such influence.
  119. It can be inserted into tightly-done hair.
  120. It can be interpreted to include one-to-one talks that had been held in the previous month as preliminary negotiations.
  121. It can be justly said that sake is the ideal environment for hiochi bacteria to live.
  122. It can be known from these sentences that Ginko was at the end of her tether.
  123. It can be larger than the balance, or it can be as small as change.
  124. It can be learned from the existing literature that it was used when migatame or henpai was performed.
  125. It can be mentioned that Eisen's talent was found in the fact that he described such feminine beauty in a voluptuous way.
  126. It can be observed in the Shoso-in treasures, etc.
  127. It can be only concluded that the entry dated July 6, 1260 in "Azuma Kagami" came from the record of Sanetoki HOJO which was in the Kanazawa residence.
  128. It can be only seen in pictures or as imitations.
  129. It can be pointed out that this was similar to the Eucharist.
  130. It can be preserved for approximately two weeks if it is kept in a refrigerator.
  131. It can be presumed that around that time, he came to associate closely with Shinkuro ISE (later Soun HOJO), who was then serving the bakufu as a moshitsugishu (a civil servant post in Muromachi Shogunate).
  132. It can be presumed that the Emperor made a distinction from old clans by establishing new titles which were ranked higher than the existing titles, Omi and Muraji.
  133. It can be prevented by wrapping the bottle with newspaper, etc.
  134. It can be proven by the receipt of the robes and bowls of the predecessors up to Eno, the sixth founder of the Zen Sect.
  135. It can be purchased at sales boxes found at 7 locations within the university (main gate, north-west gate, western Renai, central cafeteria, northern cafeteria, Yoshida cafeteria, and Library of Graduate School of Human and Environmental Studies), and it is also sent out to subscribers nationwide.
  136. It can be reached from the foot of the mountain, where the park is located, with a cable-car or a cable-lifted chair.
  137. It can be reached through a hiking trail from each of Kaminotaishi Station, Nijozan Station, Nijojinjaguchi Station, and Taima-dera Station on the Kintetsu Minamiosaka Line.
  138. It can be read as Geido ron (collection of art treatises) of Noh, and it also referred to as a classic of Japanese aesthetics.
  139. It can be read as mawariguchi, or by repeating the first six waka (from 'midajobutsuno...').
  140. It can be read by making appropriate additions such as 'no' (of), 'yori' (from), 'to' (and) and 'wo nozomu' (upon viewing of).
  141. It can be recognized as the one copied by Koreyuki SESONJI in 1160, given that the note; 'May 16, 1160, Yuhitsu (amanuensis) 黷之 Koreyuki, 司農少卿伊行' was written at the end of the second scroll.
  142. It can be regarded as a dictionary used for expressing household words in the written form of kanji.
  143. It can be relished by sousing it over boiled rice or tofu soybean curd.
  144. It can be roughly divided into three in the history of Buddhist doctrine.
  145. It can be roughly interpreted as 'narrator' or 'storyteller,' but there are cases where the role may differ slightly from that of a narrator.
  146. It can be said in general for cherry trees, but since it tends to rot at the site of a broken branch, people untrained in tree care should refrain from breaking and cutting the branches.
  147. It can be said that "Bankoku Koho" was necessary for people in Mongolia as well (Tachibana 2006).
  148. It can be said that "Bankoku Koho"was referred and used as new source of authority in the late Edo and the early Meiji periods.
  149. It can be said that "Fushinjo" is the largest-scale letter of Japanese excellent handwritings.
  150. It can be said that 'ochi' in four-frame comics cannot be defined unambiguously in pointing out which frame or what kind of depiction is the one.
  151. It can be said that Buke-kani (official court titles for samurai) in the Edo period were also merely honorary titles.
  152. It can be said that Hideyoshi's tactic was very skillful considering that the Isono clan served under the Azai clan involuntarily and that Kazumasa himself was independent-minded.
  153. It can be said that Ieyasu came to be evaluated badly in the Meiji Restoration and later, because it was convenient for the Meiji government, which was established after it defeated the Edo bakufu, to make bad what was in the Edo period.
  154. It can be said that Jakusui furnished herbalism which was centered around traditional Chinese medicine and drugs with a focus towards natural history with all fauna and flora in scope.
  155. It can be said that Japanese art critique was made complete by Gyokushu.
  156. It can be said that Kamon is an example of Japan's own culture which has been in use up to the present day.
  157. It can be said that Kunichika's portraits of Kabuki actors helped boosting the popularity of the Kabuki community, which had suffered a slump because of the Boshin War.
  158. It can be said that Mt. Rokko which lies between this area and Kobe is the only traffic obstacle, but it would be resolved by digging a tunnel through it.'
  159. It can be said that Nobuyoshi FURUHASHI's study in which the origin of makurakotoba is sought in Okinawan songs is the typical one.
  160. It can be said that Saijiki is the summarization of poetic dictions.
  161. It can be said that Sassei is currently peculiar to Japan.
  162. It can be said that TAIRA no Naokata is a person of merit who built a foundation for the Genji clan to flourish by giving Kamakura, his home ground, to the adopted son-in-law, MINAMOTO no Yoriie.
  163. It can be said that Takakage thought Josui would not intervene in his affairs while he was around but knew obligation and friendship weren't enough to control him.
  164. It can be said that Teisho's works were written in Wakan Konkobun (writing in literary Japanese and Chinese words), but that they had a stronger Chinese flavor.
  165. It can be said that Tsuge-mura was a typical `conservative village.'
  166. It can be said that a new country was established, but Masakado, like calling the Emperor in Kyoto (at that time was Emperor Suzaku) 'Honno,' didn't completely deny the authority of the Emperor.
  167. It can be said that although there were several battles, there was no battle that was large enough that the head of the clan had to run away and following the reconciliation of the East camp and the West camp in Kyoto (1477), Yoshifuji of the Tojokira clan and Yoshizane of the Saijokira clan also reconciled.
  168. It can be said that an ideal life at Bunbo for Bunjin was to devote himself to the appreciation of old calligraphic works and paintings, making black ink, making a poem and having seidan (noble conversations) with friends over drinks.
  169. It can be said that branch-off railway tracks were expanded with the route modernization and completion in stages, including the elevation of the portion between Nijo Station and Sonobe Station (Kyoto Prefecture) in 1996, and it has undergone a drastic transformation from its appearance in the Japanese National Railways age.
  170. It can be said that during the period of cloister governments the Imperial Family also started to have household management of its own although issues of political history related to formation of cloister governments are not the subject we deal here.
  171. It can be said that even many of those who do not know Kukai would know 'Kobo-san' (Mr. Kobo) or 'o-Daishi-san' (Mr. Daishi).
  172. It can be said that even though the book takes the style of diary, it is not a diary at all.
  173. It can be said that he was a symbolic man who made the Fujiwara clan's way into samurai society along with FUJIWARA no Hidesato.
  174. It can be said that he was an enlightened government official who had a wide field of vision.
  175. It can be said that he was one of the pioneers of tenkoku in Japan because he had friends from Ming, and it is possible that he learned the tenkoku and engraved his own.
  176. It can be said that it had sufficient presence as the capital of Wa.
  177. It can be said that it is a compilation of illustrations of famous views from the end of the Edo period, and it consists of 118 sheets of illustrations and an index.
  178. It can be said that it is an important literature in the History of Buddhism preaching the 'Convergence of Ch'an and the Teachings.'
  179. It can be said that it is not a mere translation, but is a book which was reorganized into a practical anatomy text.
  180. It can be said that it is the origin of the tea-ceremony room or an original form of Japanese style housing.
  181. It can be said that it made intellectuals in various places tied through the issue of the Freedom and People's Rights Movement and conscious of the same problem in common.
  182. It can be said that it reflected the lack of recognition of buckwheat being food among noblemen and priests who belonged to the upper crust of the capital city.
  183. It can be said that it showed the spirit of kami-shi as traditional craftsmen in Kyoto who regarded tradition highly as opposed to the karakami makers in Tokyo and Osaka who tended to make crude kami-shi because of the necessity of mass production of current times.
  184. It can be said that its penetration was rather slow compared to Japan, for which explanation will follow.
  185. It can be said that kusarigama is a weapon which allows its user to cope with various situations, but is difficult to handle and requires training.
  186. It can be said that large-scale square front, square back tomb mounds are concentrated in Yamato.
  187. It can be said that lowering oneself by bending the upper body slightly forward and saying "Excuse me" shows humbleness.
  188. It can be said that many of its themes and styles that were seen as mediocre in Japan had a realism that strongly appealed in India.
  189. It can be said that one of causes of his defeat was that he did not have sufficient military strength caused by his failure to acquire support from powerful warlord in the Kinki area such as Yusai HOSOKAWA, who was his relative, and Junkei TSUTSUI, who was a yoriki (warlord attached to another) to Mitsuhide.
  190. It can be said that one of the author's intentions was to give a tour of utamakura (place names used in Japanese poetry) locations.
  191. It can be said that ritsuryo provinces were surely established after the completion of the Taiho Code in 701.
  192. It can be said that so far, meteorological observations are mostly based on visual ones.
  193. It can be said that such activities by her led to the establishment of a religious community within the Jodo Shinshu sect.
  194. It can be said that such added characteristics made up the common image the word 'Bunjin' conjures up today.
  195. It can be said that such formation of ryoge no kan brought about a significant change in the ritsuryo system.
  196. It can be said that such religious sense of responsibility was the core of motivation for the translating work (張嘉寧 1991, Sato 1996).
  197. It can be said that thanks to Eishoin, the Ota clan which was about to fall, survived through the Meiji period, being the early modern feudal lord.
  198. It can be said that the British monarch is in a similar situation in this behalf.
  199. It can be said that the Gongen-zukuri style, exemplified by Nikko Toshogu Shrine, also derived from the Hachiman-zukuri style.
  200. It can be said that the Kanno Disturbance began then.
  201. It can be said that the Nara period was a time of Tenmu-descendent emperors and the Heian was a time of Tenchi-descendent emperors who succeeded the line of Emperor Kanmu.
  202. It can be said that the Qing dynasty tried to grasp European countries based on the traditional notion of "Tenka" even after the Opium War.
  203. It can be said that the Rokkaku clan and the Hatakeyama clan, both old powers, started to fight back against the emerging Miyoshi clan.
  204. It can be said that the SHIDEHARA family had kinship ties with both the IWASAKI family--the founders of Mitsubishi--and the KOZAI family.
  205. It can be said that the Shogunate planned to monopolize the profit gained by trading of raw silk threads by themselves and the merchants under their influence through the Itowappu system.
  206. It can be said that the Toyotomi clan was formed by Hideyoshi HASHIBA's brothers and sisters as well as their descendents.
  207. It can be said that the capability of Sengoku daimyo (Japanese territorial lord in the Sengoku period) was measured by their ability to prevent such people from fleeing.
  208. It can be said that the character of toji work was similar to a modern-day entrepreneur of a venture business in that respect.
  209. It can be said that the conventional border between 'the place, time and person for drinking' and 'the place, time and person for no drinking' began to melt and coexist.
  210. It can be said that the establishment of modern international relations was in difficulty from the beginning.
  211. It can be said that the famous quote "The persons studying flora should once visit the Ashiu forest for field practice of Kyoto University," was based on the diversity of its flora.
  212. It can be said that the forms of yashiki-gami correspond to the relationships between houses in a community.
  213. It can be said that the only happy news was that Yoshihiro NISHIDA was selected as a candidate for the Japan national football team.
  214. It can be said that the overall plot in most of the children's books that are published now falls along the line of the Sazanami-type Issunboshi.
  215. It can be said that the people's interest in kashu grew about the time when Hitomaro and Akahito were being revered as 'kasei's (great poets).
  216. It can be said that the persons who contributed to the development of modern calligraphy in education were the authors of school textbooks of calligraphy.
  217. It can be said that the quality of sake is the highest it has been since sake began to be brewed in ancient times.
  218. It can be said that the recruitment process for studio staff seems to prioritise ability over academic clique.
  219. It can be said that the so-called Japan's sobakiri is also as distinctive as soba cooking of the other countries mentioned above.
  220. It can be said that the unequal nature of the treaty was determined by this provision.
  221. It can be said that the unit of gun fighters of Negoro and Saiga shu was the strongest both in quality and quantity in the Sengoku period.
  222. It can be said that the way of using such new yeasts is on the way to establishment as they are used by mixing with other yeasts or only for the sake listed at Zenkoku Shinshu Kanpyokai.
  223. It can be said that the wording of tsuko-tegata is quite similar to that of the current passport.
  224. It can be said that there are differences in the meaning of Satori between Buddhist sects however, in Prajnaparamita (wisdom) scriptures and elsewhere, the Satori concept can be written using different characters ('覚り' and '悟り').
  225. It can be said that there is a connection on the fundamental level to the concept of 'obake' as something that's large.
  226. It can be said that there was a close relationship between the Katsuragi clan and Kawachi Dynasty, independent of these descriptions in the "Kojiki" and the "Nihon Shoki" are historical facts.
  227. It can be said that these were the works where Ko NAKAHIRA could fully show his talent.
  228. It can be said that they can not choose sake because they are deceived by a flood of information.
  229. It can be said that this alliance had a decisive influence on the Japanese history later.
  230. It can be said that this argument shows some questions including what defines 'Kamakura New Buddhism' and the appropriacy to use the term 'Kamakura New Buddhism' itself.
  231. It can be said that this biggest failure of Yoritomo, who had always been a severe politician, was caused by his feeling as a father or showed his limit that he could not put away a hope to become a maternal relative by making his daughter an empress as a descendant of nobles living in the capital.
  232. It can be said that this book is eyeball version of Kaitai Shinsho (the historic Japanese translation of a Dutch anatomical text).
  233. It can be said that this is an exact example of the proverb of "Names and natures often agree."
  234. It can be said that this played the role of reproducing discrimination while moving toward the goals of fortifying the country.
  235. It can be said that this practice of nenko represents Jodo Shinshu Sect's reasonable way of thinking.
  236. It can be said that this resulted from the traditional Japanese esthetic philosophy, in which the idea that only simplicity can provide beauty, only simplicity can foster the soul and spirit, and only through simplicity people can approach God or Buddha, was reflected in the sound of music.
  237. It can be said that this school already disappeared in fact, but toji at breweries throughout Kochi Prefecture currently support the culture of this school.
  238. It can be said that this system was the nationwide version of the older kondei system.
  239. It can be said that this was a strategic setback for the western army.
  240. It can be said that this was because the thoughts of Laozi and Zhuangzi were more influential than Confucianism at the time and gave great impact on Bunjin.
  241. It can be said that this was partly because the recognition of elegance and secularity which had been created in the Six Dynasties Period was sharpened more severely and ripened.
  242. It can be said that those who lost and were left to decay in history created this type of fairy tale, out of their desire to pass down to posterity their regrets and historical truths.
  243. It can be said that utamakura is a figment of the imagination, which has not been familiar in reality but gradually formed by appearing in the scenes of poems and tales repeatedly separately from the real scenery.
  244. It can be said that warming shochu is very special way to drink alcoholic beverage.
  245. It can be said that what status (for example, authorized to issue a license) each ha can occupy varies widely depending on the field to which it belongs.
  246. It can be said that, at this time, the major business of nihon-ryori dishes shifted to restaurants and high-class inns where (会席)-ryori dishes were mainly served.
  247. It can be said that, by having the Imperial family as their leader, they were in fact running the country.
  248. It can be said that, to obtain a fund from the World Bank, construction plans for the Tokaido Shinkansen line was actually a story fabricated to pose that the line would be used for transporting not only passengers but also cargo.
  249. It can be said the sophisticated gardens comparable with other first class art were born from this state of mind.
  250. It can be said therefore that there was constantly latent dissatisfaction at granted rewards.
  251. It can be said to be a common dish and essential food for Japanese.
  252. It can be said to be a kind of Fukujinzuke (sliced vegetables pickled in soy sauce).
  253. It can be said to be an expression produced by the energy of the time during a period from the reign of Emperor Tenmu to Jito, when the Japanese nation was being established under the ritsuryo codes, and also taking into account the limitations of the period in regard to expressions.
  254. It can be said to be the first tool made by a type of fiber.
  255. It can be said to have been a revolutionary history book for the world by the common sense of that period.
  256. It can be said what remains of the past is that many pieces of lacquer-ware are still used.
  257. It can be said, however, that Hisahide had to commit such a series of violent acts to control Kinai, where Nagayoshi's death brought in a schism into the feudal lords and encouraged the decentralization of power.
  258. It can be seen as a good example where an ideal of Shidaifu was realized.
  259. It can be seen at convenience stores and in food court areas in the basement floors of department stores.
  260. It can be seen from earthenware from all over northern Kyushu to southern Kanto excavated from the Makimuku ruins that these buildings played roles such as exchange centers controlling most of the Japanese Islands at that time.
  261. It can be seen in the Dai-kodo Hall.
  262. It can be seen in the fundamental view of the natives in the South Pacific (Trobriand Islands) and Brazil in the folklore and the cultural anthropology, as seen in "How Natives Think" by Lucien L?vy-Bruhl.
  263. It can be seen in the sacred emblem of Seimei-jinja Shrine even today.
  264. It can be seen that at that time, somen noodles were mainly eaten hot after they were steamed, while kirimugi noodles were usually eaten chilled.
  265. It can be seen that he was uncomfortable with the atmosphere of rudeness.
  266. It can be seen that nobles liked to eat awabi in the Heian Period from the fact that awabi is often referred to in mokkan (narrow strips of wood on which an official message is written).
  267. It can be seen that such stories of elixirs became the origin of the concept of potions that bring back youth.
  268. It can be seen that the social rank they belonged to depended on movements of honjo organizing the social rank and maturity of the social rank.
  269. It can be suggested that one reason for this is the translation of the Japanese word "sugi" as "cedar" as opposed to "Japanese cedar."
  270. It can be suggested that the legend of Urashima Taro reflects the psychological features of Japan very closely.
  271. It can be supposed that the support for Ecchu fundoshi gathers because Ecchu fundoshi are the absorbent undergarments which are suitable for the natural features of Japan with the high temperature and high humidity.
  272. It can be thought that his common name or nickname was transmitted as a true name after ages.
  273. It can be thought that social standing or court rank was one of the important factors that cemented the relationship between the governor and his subordinates.
  274. It can be thought that there was a 'small Baekje country' of 'King Baekje' who was installed as hanpei (protector of the emperor) by the 'emperor' at the Kudara County of Nanba until the middle of the eighth century.
  275. It can be thought that this is because Chinese Tendai sect (Tiantai-zong) incorporated the Nehan sect (Niepan-zong) which was based on "Daihatsu Nehan-gyo" (Daban Niepan-jing, the Nirvana Sutra), one of Mahayana Sutra of the middle period, in which the term 'bussho' (仏性foxing) appeared for the first time.
  276. It can be tied easily regardless of the kind of obi and/or places, and it has a lot of variations.
  277. It can be traced back to the fact a carrier shouldered a carrying pole with sake casks, one each for the front and rear.
  278. It can be understood as a kind of punning, giving a good rhythm to the story.
  279. It can be understood that Kichiya musubi was well received at the time, as it continued to be in style until the Tenmei era.
  280. It can be understood that Mitsuhide held an important post in the ODA administration since he was given the ends of two of the roads leading into Kyoto, Tokaido and San'indo.
  281. It can be understood that Tadakage brought prominent achievements compared to his brother Tadayuki SHIMAZU as well as Tadatoki SHIMAZU and Hisatsune SHIMAZU of the head family.
  282. It can be used by burning together about two sheets of them, however, the operation requires higher temperature and longer duration than that of gold leaf.
  283. It can be used in many ways, e.g., stewed in a one-pot dish or put in miso soup.
  284. It can be used to adjust the fire intensity by moving or overturning burning charcoal pieces or wood pieces.
  285. It can be verified with various diaries and letters that after the formation of the Satsuma-Choshu alliance, he acted to develop friendship between them further and was on good terms with Takayoshi KIDO, Yajiro SHINAGAWA and so on.
  286. It can be written in kanji (Chinese characters) "謀反" indicating "a scheme of disobedience" or "a scheme of countering," but both have the same meaning.
  287. It can be written in kanji characters but is commonly written in hiragana.
  288. It can be written 盟神探湯, 探湯 and 誓湯.
  289. It can create a small airflow by waving back and forth.
  290. It can eaten as a candy, and there are also many ways it can be used in cooking.
  291. It can generally be classified into primitive sutras and Mahayana sutras.
  292. It can happen in as little as 1-2 weeks, but takes many years for some.
  293. It can keep for a long period and is used as a food served with tea, as a relish or as a "nibble" accompaniment to drinks.
  294. It can largely be divided into 4 parts, with parts 1 and 2 acting as a kind of introduction when taken as a whole.
  295. It can practically be said that Nobunaga's actions toward Shikanosuke and other members of the Amago Remnant Corps were ruthless from the beginning; looking back over the results of Nobunaga's deeds, it may be inferred that they were sacrificed like a piece in a game of chess.
  296. It can produce sake with crispy and dry taste in comparison to the normal steaming method.
  297. It can remove only by undoing the Tsuka-ito or cut it.
  298. It can represent 'graciousness' that excludes vanity and completes all the functions with a simple piece of cloth, and it reminds us "the sense of beauty" that the Japanese have cherished since ancient times, and can even exemplify the classic and ideal image of a man in Japan.
  299. It can set up a temporary hanamichi (a raised walkway running from the back of the theater to the right of the stage) including a standing room, as well as an orchestra pit.
  300. It can snow in summer.'
  301. It can therefore be said that the sector is becoming commercialized.
  302. It can't be denied that picking words from modern books that are published today facilitated confusion.
  303. It can't be said for certain but the Aki clan, which extended their influence in Aki County, Tosa Province in the Medieval period, claimed to be the descendant of SOGA no Akae who was exiled to Tosa Province.
  304. It can't be used on the Keihan Ishiyama-Sakamoto Line (PiTaPa can be used).
  305. It cannot be considered that there would be any other city so splendid as Osaka in this world.
  306. It cannot be denied that as far as measures against gunshot noise are concerned, the Takeda army was more behind than the Oda force that had suffered a heavy defeat.
  307. It cannot be denied that the decrease of the tekiya profession greatly contributed to the decrease in the number of fairs in local areas of Japan.
  308. It cannot be denied that this disorder indirectly helped the Satsuma and Choshu Domains (which constituted the new government) gain momentum to establish their dominance over Japan during the period from the Choshu Expedition to the Boshin Civil War (regardless of the intention of the uprising participants).
  309. It cannot be immediately claimed that there was a sho-tenshu at the castle just by this claim.
  310. It cannot be judged by the amino acid level shown on the backside label.
  311. It cannot be removed even by filtration and if it occurs before shipment, it is serious trouble for the brewery.
  312. It cannot be said that much is known about education in ancient Japan.
  313. It cannot be said to be a pure blood lineage because influential members of a school may be incorporated through adoption.
  314. It cannot be visited as it is not open to the general public.
  315. It cannot deny that the defect of the Meiji Constitution more promoted national socialization in Japan by the end of the war.
  316. It carried the highest blindness rate and mortality rate.
  317. It carries a large number of articles on historical or cultural issues and on universities, due to the characteristics of Kyoto which abounds in historical, cultural heritages and universities.
  318. It carrys information such as Shomuin rokuji (report of Shomuin), Sohonzan rokuji (report of sohonzan), Publication of Shomu, Hoshu's preaching, propagation lectures and essays, the activities of sohonzan and branch temples, overseas movement, greetings from the chief priest who newly assumed, and it costs three hundred yen.
  319. It categorized novels by using two terms, form and idea.
  320. It caught fire and was destroyed again in 993 and was restored in the next year, but Michitaka died there from illness only a year later.
  321. It caught on because of the bad behaviors and comicality of Egen (the leading role).
  322. It caused a bizarre state of affairs to happen in which two 'Yoshichikas' existed at the same time.
  323. It caused a heavy violent hail storm and he fainted.
  324. It caused a scandalous big fuss.
  325. It caused an argument on the principle of law, Myobo Hakase (an expert of law at the University under the government based on the ritsuryo legal codes), SANUKI no Naganao was to judge the petition and made a decision, as a result, that accepting the petition was decided to be illegal.
  326. It caused jealousy among the brothers, who then attempted to kill Onamuji.
  327. It caused such a stir that the name of the person suspected to have secretly communicated with Ujinori UESUGI inside the bakufu was mentioned.
  328. It caused that the territorial lords spoke badly of him and called him 'Soseisama' (literally means, Mr. Do that) in derision because he always answered 'Do that' to his vassals' offers.
  329. It caused the anti-Japanese movement in Korea and China.
  330. It caused the degradation of senryu into a shallow word game by the poets of the ryufu-kyoku circle (kyoku in the style of senryu) in later generations which treated these as infallible rules.
  331. It certainly took more trouble than expected to maintain such long hair.
  332. It changed greatly depending upon the time period.
  333. It changed its name to Tanzan-jinja Shrine.
  334. It changed its name to Yoshimizu-jinja Shrine after the separation of Buddhism and Shintoism in 1873 and became a shine that enshrined Emperor Godaigo.
  335. It changed the attitude of owners of modern architectures, making them aware that modern architectures are not dotting but existing as 'town' or 'area'.
  336. It changed the company's name to Kyoto Kotsu.
  337. It changed the name of the Higashi-Maizuru office to the Maizuru office.
  338. It changes the effect to "Kyudo-shaho hassetsu" by the differences of its shape and stiffness.
  339. It characteristically treats sake as a modern industrial product suited to today's needs rather than a traditional craft, as it is for Baisho-zukuri (the brewing method wherein rice is heated in hot air).
  340. It claimed that the Shinsengumi was not related to the murder of SAKAMOTO because there was no reason for the soldiers would act while their leaders did not move.
  341. It claimed to be descended from the same family as the first two Naito clans mentioned above.
  342. It claimed to be the Fujiwara clan, Hidesato line or Michinaga line.
  343. It claimed to be the Fujiwara clan, Hidesato line.
  344. It claims that 'the original vow of Amida Buddha' is the only thing taught by Shaka and Shinran.
  345. It claims to be the koei-sha of 'Oi-jinja Shrine' described in the Engishiki jinmyocho (List of Official Shrines), but the enshrinement place of the Oi-jinja Shrine in the Engishiki is Otokuni District, while this shrine's current enshrinement place is the former Kado District.
  346. It clarifies that the cause and effect of death of all living things are caused by the Original Vow of Tathagata (Buddha), that is, Other Power, and later formed the basis of the Pure Land sect.
  347. It closed on March 23, 2008 for the season due to the lack of snowfall that winter.
  348. It collects materials in connection with "Hakkenden" including Ukiyo-e (Japanese woodblock prints).
  349. It colors earlier than Nankan 20 Go by about one week and its sugar content is high.
  350. It colors earlier than miyakawa wase by about one week and its sugar content is high.
  351. It combines to make a pair with a god in Mikkyo (Esoteric Buddhism) though it is usually a goddess.
  352. It comes from Buddhist terminology and means the name of someone/something reveals his/her/its true nature.
  353. It comes from a kabuki drama entitled "Yotsuya Kaidan," in which a yurei appears without legs for effect, according to "Wataruseken ha "machigai" darake (This World is Full of Errors)" published by Kawade shobo shinsha.
  354. It comes from high-collar (haikara) shirts that were very popular as men's Western clothes in the early Meiji period.
  355. It comes from the statements as above.
  356. It comes from the words to entrust (kan) and to say (haku) the Emperor's words.
  357. It comes in 102 volumes (103 books).
  358. It comes in 20 volumes.
  359. It comes in ten volumes.
  360. It comes in two volumes of the first and the second.
  361. It comes out when something happens.
  362. It comes to give off the breeding heat as it breeds, and how to diffuse and cool it is a big part of the manufacturing process of the rice malt.
  363. It commands a fine view, and you can see the Gozan Okuribi (Mountain Bon Fire) while eating.
  364. It commenced both passenger and freight services.
  365. It commenced handling passengers and freight.
  366. It commonly refers to a person who had the responsibility of conveying a divine message (oracle) after having 'gods fallen' into his or her own body.
  367. It compared the order of the Kuni-umi in "Kojiki," "Nihonshoki," "Sendai Kujihongi" (Ancient Japanese History), "Tensho" (a chronological history of Japan), and "Uetsufumi" (Ancient Japanese Literature).
  368. It compensated Jingi belief and Buddhism, without oppressing the conventional Jingi belief.
  369. It competed and developed with SATO located next to it.
  370. It completely differed from the Shetland pony (with a height of about 100 centimetres) which the name of pony often calls to mind.
  371. It completely disappeared as Taiko kenchi (cadastral surveys conducted by Hideyoshi) was carried out.
  372. It completely loses its individuality and becomes a part of sorei by 'Matsuriage' (enshrinement) which is held after a certain number of years from the body's death (50 years, 33 years, or 30 years, etc, depending on the region).
  373. It completely states the composer's thought in a direct manner, and it leaves no 'allusive feeling.'
  374. It comprised 20 volumes:
  375. It comprised 4 volumes and 70,000 characters.
  376. It comprised three main articles, attached with 12 clauses and 16 agreements.
  377. It comprises 197 stories in fifteen volumes.
  378. It comprises five communities of Kawai-cho, Shimono-cho, Miyano-cho, Nakano-cho and Kamino-cho.
  379. It comprises four books, which were written in 1716.
  380. It comprises four volumes.
  381. It comprises nine short tales of the supernatural adapted from Japanese and Chinese classics.
  382. It comprises seven volumes.
  383. It comprises two volumes.
  384. It concluded agreements regarding the certified elementary school teacher's license course with Ryukoku University, Kyoto Sangyo University, Kyoto Bunkyo University, Kansai University of Welfare Science, Kogakkan University, Aichi University and Kyushu Sangyo University.
  385. It concluded an agreement on educational cooperation with Nara Prefecture Heijo High School.
  386. It concludes that a Japanese sword is the world's strongest weapon.
  387. It concludes that even at the beginning of the Sung Dynasty, Daishigo was never bestowed until 979.
  388. It condemned the foreign policy of the First Katsura Cabinet as wimpy and pressed the Cabinet to take a hard line on the Russian Empire advocating war and saying 'Invade as far as lake Baikal,' to which the public reaction was huge.
  389. It conducted a nationwide campaign in 1992, and now has much to do, such as holding free admission to events around the towers in the castle.
  390. It connects Mt. Koya (Koya-cho, Ito County, Wakayama Prefecture) and Kumano Hongu-taisha Shrine (Hongu-cho, Tanabe City, Wakayama Prefecture), and extends north and south in the Kii Mountains.
  391. It consequently relocated to Takashishin-cho.
  392. It consist of 10 volumes.
  393. It consist of 5 volumes.
  394. It consist of sixty volumes in total, made up of thirty-one books.
  395. It consisted of 22 volumes of the ryo code (the administrative and civil code).
  396. It consisted of 25 letters, 12 letters to send and another 12 to receive for the respective months of the year and an additional letter for August 13, designed to help students learn many words and model sentences.
  397. It consisted of 27 articles in the Yoro ritsuryo code (code promulgated in the Yoro period).
  398. It consisted of 46 envoys,18 accompanying personnels, 43 overseas students.
  399. It consisted of Dachusho ben (Benkan [Oversight Department]), Daisho shi (clerk [ritsuryo system]), Shisho, Kajo (office under Controllers of Grand Council of State) and Shibu.
  400. It consisted of a Machi-bugyo (town magistrate), Jisha-bugyo (magistrate of temples and shrines), Kanjo bugyo (commissioner of finance), and a Roju (senior councilor of the Tokugawa shogunate).
  401. It consisted of a chairman, councillors with the ranks of the first to the third, and secretaries.
  402. It consisted of a total 107 people including the highest ranks of government and students with Tomomi IWAKURA as seishi (senior envoy).
  403. It consisted of an apron or front sack made of a triangle quilted cloth and the rest parts in a ropelike shape.
  404. It consisted of an area covering modern-day Yoro-cho, Gifu Prefecture and part of Ogaki City.
  405. It consisted of four books of body text and one book of appended drawings.
  406. It consisted of impersonations and other comedy routines, sword dancing, and dancing in one man sumo, as well as Tang's magic shows, acrobatics and stunts performed at honozumo (ritual sumo matches held at a shrine) and kagura (Shinto music and dance) festivals held at night.
  407. It consisted of loose, land mediated relations of master to servant among king, feudal lord, and retainer, and disappeared under absolute monarchy in the early-modern times.
  408. It consisted of red peas, cubes of agar gelatin, apricot, and mochi (rice cake) contained in a silver bowl with molasses poured on top.
  409. It consisted of six articles and later nine articles after three articles were added by Dajokan Fukoku No. 14 of 1880.
  410. It consisted of six volumes in total.
  411. It consisted of the Kosuiji Shiba clan, the Osaki clan, the Mogami clan, the Tendo clan (Originally the Satomi clan, on the line of Iekane SHIBA), the Ishibashi clan, and the Shionomatsu clan.
  412. It consisted of the Kyo, the heads of the ministries, and the Taifu, the vice-ministers.
  413. It consisted of the following three clauses and developed arguments citing Chinese historical events.
  414. It consisted of the powerful families from the capital of Wa, the families from rural areas of Wa, including Kibi no omi, and Gaya people who handled the actual management.
  415. It consisted of the southern area of present-day Minokamo City, Gifu Prefecture and the northeastern part of Sakahogi-cho.
  416. It consisted of two parts: a section called 'Kyoiku Taishi', which provided an overall outline; and a section called 'Shogaku Jomoku Niken', which provided a description of primary school education.
  417. It consisted of vol. 1 and vol. 2 and vol.1 recorded the fundamental law and vol. 2 recorded the criminal law.
  418. It consists 20 volumes.
  419. It consists of 'Introduction,' 'Easting Place,' 'Spiteful Fox,' 'Acrobatics,' 'Three Travellers,' 'Lucky Sake,' 'On the Boat,' 'Tavern Town,' 'Lump on Benkei's Face,' 'On the Ferry Boat.'
  420. It consists of 10 chapters in total.
  421. It consists of 10 volumes and was classified into the categories of Spring, Summer, Autumn, Winter, Celebration, Separation, Love (two volumes) and Miscellaneous (two volumes).
  422. It consists of 10 volumes with historical documentation from the birth of the world (Japanese myth) to the time of Emperor Suiko.
  423. It consists of 12 volumes, of which the last 2 volumes were appendicies of temporary acts 'Rinji-kaku' (lit. temporary codes) by modeling a Kaigen temporary code of the Tang Dynasty in China.
  424. It consists of 13 acts.
  425. It consists of 13 volumes in 22 books.
  426. It consists of 14 articles.
  427. It consists of 15 volumes.
  428. It consists of 16 volumes (books) and is also called Azuchi-ki (A Diary of Azuchi).
  429. It consists of 17 volumes which is not a complete edition: the volumes 1 and 3 are missing.
  430. It consists of 20 volumes in annalistic style.
  431. It consists of 20 volumes in total.
  432. It consists of 20 volumes with more than 1370 poems, although the exact number of poems differ according to existing manuscripts.
  433. It consists of 20 volumes.
  434. It consists of 244 sections including the preface.
  435. It consists of 25 slates of wood dyed in suo (dark red).
  436. It consists of 291 volumes in total.
  437. It consists of 3 Western-style residences which were built in the Taisho Period and exist to this day in the city, as well as being some of the first in the city to be designed by William Merrell VORIES.
  438. It consists of 3 volumes.
  439. It consists of 30 volumes.
  440. It consists of 33 articles in total.
  441. It consists of 39 books in total since the collection of KAKINOMOTO no Hitomaro, KI no Tsurayuki and ONAKATOMI no Yoshinobu were allotted two books for each.
  442. It consists of 40 volumes in total and covers 95 years, ranging from 697, the first year of the Emperor Monmu's reign, to 791, the reign of Emperor Kanmu.
  443. It consists of 50 volumes about detailed enforcement regulations of the Ritsuryo codes.
  444. It consists of 55 sections from 天部 to 百卉部.
  445. It consists of 6 rooms (Washi-no-ma, Hinadori-no-ma, Chokushi-no-ma, Botan-no-ma, Uri-no-ma, Biwa-no-ma)
  446. It consists of 7 books in all, the first 3 of which are thought to have been written in 1400, and the rest written and revised during the period of about 20 years after that.
  447. It consists of 729 waka (thirty-one syllable Japanese poem) and 3 choka (long poem).
  448. It consists of 88 stanzas, and was written in seven-and-five-syllable meter, criticizing and satirizing politics and society in the chaotic days of the Kenmu Restoration.
  449. It consists of 98 volumes, 106 books in total, that started to be published in 1814 and was completed in 1842, 28 years later.
  450. It consists of Bosatsu-kai (Bodhisattva Precepts) for general followers of Buddhism and "Gusokukai" for proper monks.
  451. It consists of Minami (south) Shin-en Garden, Nishi (west) Shin-en Garden, Naka (middle) Shin-en Garden, and Higashi (east) Shin-en Garden that enclose the three sides behind Heian-jingu Shrine Daigokuden.
  452. It consists of Sojo (the highest rank Buddhist priest), Sozu (the second highest rank Buddhist priest) and Risshi (the third rank Buddhist priests), with Sakan (clericals) to support them.
  453. It consists of Yamazaki Choja no Maki (Millionaire Yamazaki), Engi Kaji no Maki (Exorcism of the Emperor), and Amagimi no maki (a nun).
  454. It consists of a front garden, mid garden, and main garden.
  455. It consists of a main 4.5 and 3/4 tatami mat tea room, three 4.5 tatami mat rooms, a mizuya (preparation area) and a butsuma (room for Buddhist images).
  456. It consists of a main building and its annex, being used by alumni.
  457. It consists of a plain mainly for residential areas and northern mountainous areas.
  458. It consists of a room where the Emperor attends to his business (Omote Gozasho), rooms for Jiju (chamberlain), and so on.
  459. It consists of a sheet of deerskin and the wrist part has a margin for wrapping the wrist.
  460. It consists of a single volume which includes 53 stories.
  461. It consists of a stone pagoda Hokyointo and the mausoleum in irimoya style (building with a half-hipped roof).
  462. It consists of a total of eight volumes.
  463. It consists of a two-volume book or two books.
  464. It consists of about 1500 poems by poets including the Retired Emperor Gosaga, FUJIWARA no Tameie, FUJIWARA no Sadaie, Saneuji SAIONJI, FUJIWARA no Toshinari, and FUJIWARA no Nobuzane.
  465. It consists of about 1600 poems by poets including FUJIWARA no Sadaie, FUJIWARA no Tameie, FUJIWARA no Toshinari, and the Retired Emperor Kameyama.
  466. It consists of about 2100 poems.
  467. It consists of about 80 chapters.
  468. It consists of alternating lines of five and seven syllables, and ends with an extra seven-syllable line.
  469. It consists of approximately 1350 poems: twenty volumes organized under headings of spring, summer, autumn, winter, congratulations, parting, acrostics, miscellaneous (One, Two), Kagura uta (poems, the theme of which is sacred Shinto dancing), love (five volumes), miscellaneous spring, miscellaneous autumn, miscellaneous congratulations, miscellaneous love, and laments.
  470. It consists of combining different models to make the end model.
  471. It consists of cubes of agar gelatin topped with boiled and chilled red peas, azuki bean jam, gyuhi (a kind of rice cake made from glutinous rice or glutinous rice flour), and dried apricot.
  472. It consists of dances created and first performed by Eno ICHIKAWA, grandfather of Ennosuke the third, plus those produced by Ennosuke the third himself.
  473. It consists of eight lines of seven, five, seven, five, seven, five, seven and five syllables.
  474. It consists of eight volumes and contains 1039 stories.
  475. It consists of eleven clauses.
  476. It consists of five acts.
  477. It consists of five lines of five, seven, five, seven and seven syllables.
  478. It consists of five volumes.
  479. It consists of four lines of seven, seven, seven and five syllables.
  480. It consists of four types: men, kote, do, and tsuki.
  481. It consists of gaathaa (verse) and chogo (prose), and the latter in particular expounds "gonenmon" (Five Practice-Gates of Mindfulness) as a way of Jodo Ojo (Rebirth in the Pure Land).
  482. It consists of haikai poetry regarding the journey Basho set out upon with his disciple, Chiri, to Iga Ueno, Basho's birthplace, from August (autumn) 1684 to April of the following year.
  483. It consists of individual elaborated designs such as a shelf board of openwork in a wickerwork design, the designs of kugikakushi plant motif and a sculptured transom.
  484. It consists of one Tareobi at the top, three pieces of Odare, and two pieces of Kotare.
  485. It consists of one volume, containing 719 lines.
  486. It consists of one volume.
  487. It consists of putting those pieces together to make a complete model.
  488. It consists of shite-kata (main roles), kotsuzumi-kata (small hand drum player) and taiko-kata (drum player).
  489. It consists of six Jizo Bosatsu images.
  490. It consists of six acts.
  491. It consists of six articles.
  492. It consists of six lines of five, seven, five, seven, seven and seven syllables.
  493. It consists of six volumes ("Life in the Imperial court", "The Moral Principle of Vassals", "Activities of Monks", "Brave Warriors", "Shrines and Temples", and "Residence and Accomplishments") with the events in each volume arranged chronologically.
  494. It consists of six volumes.
  495. It consists of starch.
  496. It consists of ten elective members and two specially appointed members (totaling 12 people).
  497. It consists of ten short story pieces, and one incomplete fragment.
  498. It consists of ten volumes and contains a total of 415 poems.
  499. It consists of ten volumes.
  500. It consists of the 50 volumes and about 3300 articles.
  501. It consists of the chapters of general terms, postpositional particles and auxiliary verbs (Japanese grammar), and a list of items.
  502. It consists of the following family lines.
  503. It consists of the following ten stories and an incomplete fragment.
  504. It consists of the following three sections: 'Buddha,' 'Dharma,' and 'Sangha.'
  505. It consists of the six Kannon of the Shingon sects and the Fukukensaku Kannon.
  506. It consists of the south building (built in 1888) and the north building (built in 1894), which together were the Shimazus's home and the laboratory when the company was founded, and both are preserved now.
  507. It consists of the tea room of two jo, tsugi no ma (anteroom of the main formal reception) of one jo and katte (a place used to cook and prepare food in upper class residences) of one jo.
  508. It consists of the two layers, that is, the foundation layer of Japanese paper and the surface layer into which patterns are incorporated (uwagake (a cover)).
  509. It consists of the two rooms, but during the age of Ieyasu there were three rooms of Jodan no ma, Chudan no ma (middle floor level), and Gedan no ma (lower floor level).
  510. It consists of thirty-three cases, mainly civil legal ones, which include citation from Laws of codes and ethics (conduct) as well as texts for interpretation by the author, SAKANOUE no Akimoto.
  511. It consists of three books (the first, second and third) containing seven volumes in all.
  512. It consists of three parts.
  513. It consists of three two-storied wooden buildings, which are called the north building, the center building and the south building respectively, and other related facilities.
  514. It consists of three volumes and takes the form of a collection of various writings.
  515. It consists of three volumes.
  516. It consists of training methods for Noh, knowledge, theory of performances, theory of direction, history, aesthetics of Noh and so on.
  517. It consists of twenty volumes as follows: spring (two volumes), summer, autumn (two volumes), winter, Shintoism, Shakyamuni's teachings, separation, kiryo (journey), love (five volumes), sorrow, miscellaneous (three volumes), and celebration.
  518. It consists of twenty volumes, comprising a total of approximately 1218 poems (A New Version of Comprehensive National Poems).
  519. It consists of twenty volumes, containing about 1420 poems.
  520. It consists of twenty volumes, including 1288 poems categorized into Spring (two volumes), Summer, Autumn (two volumes), Winter, Separation, Journey, Elegies, Celebration, Love (five volumes), Miscellaneous (three volumes), Shakyamuni's teachings, and Gods of Heaven and Earth.
  521. It consists of twenty volumes, including 2211 poems in total.
  522. It consists of two beaches: Mihama beach, and Kohashi beach.
  523. It consists of two horizontal stone chambers of which one is 10 m long and the other is 7.5 m long.
  524. It consists of two lines--the Kyoto Municipal Subway Karasuma Line and Kyoto Municipal Subway Tozai Line--covering the ten wards (except for Saikyo Ward) and Uji City.
  525. It consists of two major parts.
  526. It consists of two parts.
  527. It consists of two schools, Honyu School and Shusei School.
  528. It consists of two volumes in total: The first volume is a collection of records, and the second volume contains both letters and records.
  529. It consists of two volumes.
  530. It consists of various foot soldier (Japanese bows, matchlock guns and spears) units, cavalrymen, provision transporters, and so on.
  531. It consists of various volumes including "Harimabesshoki" and "Koretotaijiki" shown below:
  532. It consists of white hitoe, tenkan (golden crown) or triangle hood, tekko (covering for the back of the hand and wrist), kyahan (gaiters) and zudabukuro (a bag which is hung from the neck when a priest travels) which carries six one-mon coins for the world of the dead.
  533. It constitutes a world heritage of "Sacred Sites and Pilgrimage Routes in the Kii Mountain Range."
  534. It constitutes the balance of tastes kara (dry), ama (sweet) and uma (umami).
  535. It contained a great variety of information about time line, map of Japan, Bukan (a book of heraldry), Sado (Japanese tea ceremony), Kado (flower arrangement), manners, fortune-telling, recipes, and so on, which had no relation to the entry words listed below.
  536. It contained articles such as translations of Anton CHEKHOV and the proceedings of the IBSEN study group (group participants included Toson, Katai and others).
  537. It contained as one of the pieces from the last act, 'Kaesu Gaesu Nagori no Otsue,' in the Gidayu Kyogen (Kabuki adaptations of puppet plays), 'Keisei Hangonko.'
  538. It contains 1185 books.
  539. It contains 258 brief articles from 1151 to 1161, from articles which are included in "Chugaisho," Tadazane's discourse collection, to articles after the Hogen and Heiji Disturbances.
  540. It contains 61 volumes.
  541. It contains Engishiki Hyobusho Shokoku Ekidenma-jo, which describes names of 402 shukueki (post town, relay station, stage) and the number of ekiba and tenma horses (horses for transportation of official travellers and commodities) that should be stationed.
  542. It contains Shari (Buddha's relics) inside and it is also used as a grave for the high priest.
  543. It contains Waka from the Asuka period (after the reigns of Emperor Jome and Empress Suiko) and the Nara period.
  544. It contains a collection of around 200,000 items, including important historical materials such as Meiji-period magazines and rental books of the postwar period, modern popular comics, and masterpieces around the world.
  545. It contains a foreword which was written by Yoshimoto NIJO in 1382.
  546. It contains a large number of detailed entries, but quite a few parts have been lost.
  547. It contains a lot of Winter Poetry which express the boundary of tranquility and excellent introspective Reminiscence Poetry.
  548. It contains a lot of good-quality dietary fiber and calcium, so it is of great value as a health food.
  549. It contains a lot of words quoted from the biographies of Buddha.
  550. It contains a planetarium.
  551. It contains a property which interferes with sugar crystallization, so smoothness can be maintained by adding it to food with a high sugar concentration.
  552. It contains a wooden statue of Emperor Godaigo.
  553. It contains about 1000 poems in 20 volumes, which were composed after "Manyoshu."
  554. It contains anecdotes about Shinto and Buddhist deities which are based on Honji-suijaku setsu (theory of original reality and manifested traces), centering on engi (writing about history) about shrines in Togoku (the eastern part of Japan) including the Kanto region.
  555. It contains anecdotes that were taken into Seisuisho etc. later.
  556. It contains around 1400 poems by poets including FUJIWARA no Sadaie, FUJIWARA no Toshinari, the Retired Emperor Gotoba, and the Retired Emperor Gosaga.
  557. It contains biographies of Zen priests and the other Buddhist monks from Kako Shichibutsu (Seven Buddhas of the Past or six Buddhas who came prior to Shaka) to those studying under Tendai Tokusho.
  558. It contains displays where the visitor can get hands-on experience relating to various types of work, and provides and announces information regarding occupations so that high school or junior high school students can become familiar with jobs and experience them firsthand.
  559. It contains excellent poems that had not been selected for the successive Chokusenshu (anthologies of poems collected by imperial command) and poems composed by the contemporary poets; the oldest poems were made during 990 to 995 (in fact, the beginning of the period from 987 and 989), the reign of the Emperor Ichijo.
  560. It contains five suibyo (water jar)-shaped copper container for remains inside.
  561. It contains gossips about "The Tale of Genji," private letters in which she described her view of life, and comments about her colleagues at the Imperial Court such as Izumi Shikibu, Akazome Emon and her rival, Seisho Nagon.
  562. It contains inscriptions of the Imperial properties in the Horyu-ji Temple.
  563. It contains kokuge mixed with the accounts of warriors who fought in the conflict.
  564. It contains low protein fat.
  565. It contains many flavor components and is low in calories, so it's suitable for diet products.
  566. It contains many special terms based on the ancient readings of classical Chinese.
  567. It contains more than 1000 setsuwa stories about India, (the People's Republic of) China and Japan.
  568. It contains much fiber and is often eaten after cooking.
  569. It contains myths and traditions and stories up until the Empress Suiko and it also recorded a large number of songs.
  570. It contains slightly different scenes from the popular edition of Jokyuki, and some people pointed out that it was supplemented by a history book, 'Azuma Kagami.'
  571. It contains the Buddhist paradise songs, which shows the spread of the Jodo sect.
  572. It contains the EU information center, and has a rich collection of books and reports concerning the EU.
  573. It contains the each regnal period from Emperor Kinmei to Empress Suiko, the years of demise, and the locations of Emperors' tombs.
  574. It contains the words of "edited by Gyoki Bosatsu" in the beginning of the book, and "April 1, 745" and "written and provided by Ninso (a Buddhist monk) of Kofuku-ji Temple" at the end of the book.
  575. It contains two human skeletons around which rusty-nail-like objects are scattered.'
  576. It contains various incidents (including mythologies or legends) from the beginning of heaven and earth (called ametsuchi) in the age of the gods, to the period of Emperor Suiko.
  577. It continued along the coastal area of the present-day Fukushima Prefecture (along Hama-dori street) and merged with the Tosando in Iwanuma City, Miyagi Prefecture.
  578. It continued even after Yorinaga was promoted to Daijin (minister) and Yorinaga deepened their relationship by often consulting political matters with Munesuke and requesting him to educate his son Moronaga in matters of music.
  579. It continued for about 10 years.
  580. It continued its financial stability and thus did not agree to nationalization in 1907.
  581. It continued throughout the night, ending with the victory of the left with 10 wins, 5 losses and 5 draws.
  582. It continued to be called 'senryu,' 'senryufu kyoku,' or 'senryu kyoku' until the Meiji period, as it was kyoku composed by the members whose master was Senryu; this differentiated kyoku from other zappai (playful literature originating from haiku).
  583. It continued to be the center of commerce in the Edo period and was called the "Kitchen of the land."
  584. It continued to fight with Rekido over the date and time of solar and lunar eclipses, daisho tsuki (months which had 31 days or 30 days), or leap months.
  585. It continued to say, 'Therefore, when the Imperial Palace precincts were constructed, a part of them should be kept unfinished'.
  586. It continued to support this theory in and after the Meiji period.
  587. It continued, 'As he wants to visit Choshu, I would like him to make a search pretending to leave the domain without permission. He might really leave the domain, but, if he comes back, he would be of great help for us.'
  588. It continues '卍-mo 10-mo 9-mo 8kiri tasukete 76kashii 5kuro-no nai 4ka kurukara 3tama-wo 2tan-ni mikaite 1sushi-no ma90-wo 14te9re4 ima1-10-96 aruka 9-no 9683tama-wo 3kaiteoranu 10kosenu 9-no 48matte 2-10- 10- 71 96tearu.'
  589. It continues as a traditional industry to this day.
  590. It continues further as follows (chapter 7 of volume Iwato):
  591. It continues that after arriving in Mutsu Province, however, he encountered the disobeyal of gunji (a district manager) and subjects and "returned to Kyoto helplessly."
  592. It continuously occurred for almost 300 years at the rate of once every four years.
  593. It contributed to the liberation of women from an old negative image attached to drinking.
  594. It controlled Honjo (presently Honko in Sumida Ward) and Fukagawa (Koto Ward).
  595. It controlled Naizenshi and played a role of poison tester, too.
  596. It conveys Taiho Code and Yoro Code.
  597. It copied 'do,' administrative divisions, which were originally used in China.
  598. It corresponded to 'Suke' out of the Shitokan, and there was a substitute post for Assistant (Gon no suke).
  599. It corresponded to Gokoku-ji Temple at present.
  600. It corresponded to Kami (director) of Naizenshi in Shitokan (four classifications of bureaucrats' ranks).
  601. It corresponded to Sakan (secretary) of Naizenshi in Shitokan.
  602. It corresponded to Suke of Naizenshi in Shitokan.
  603. It corresponded to today's junmaishu, but it was named 'Alcohol-free sake' in those days.
  604. It corresponds beautifully with 'Fujin Raijin zu,' with autumn plants in wind on the back of the Wind God and summer plants in rain on the back of the Thunder God.
  605. It corresponds to "Hangyoku (child geisha, apprentice entertainer)" or "Oshaku (person pouring alcohol for guests or customers)" in the Kanto region.
  606. It corresponds to "Okuizome" (a weaning ceremony) amongst the general public.
  607. It corresponds to "Omiyamairi" (shrine visit) amongst the general public.
  608. It corresponds to Abura-no-koji Street of Heian-kyo.
  609. It corresponds to Ganesa, Vinayaka or Nandikesvara in Sanskrit.
  610. It corresponds to Hachijo-bomon-koji Street in Heian-kyo.
  611. It corresponds to Higashikyogoku-oji Street in Heian-kyo.
  612. It corresponds to Higashinotoin-no-Oji / Higashinotoin-Oji Street of Heiankyo.
  613. It corresponds to Higuchikoji in Heiankyo.
  614. It corresponds to Horikawa-koji Street of Heian-kyo.
  615. It corresponds to Ichijo-oji Street of Heian-kyo.
  616. It corresponds to Karasumaru-Koji Street of Heiankyo.
  617. It corresponds to Madenokoji of Heiankyo,
  618. It corresponds to Muromachi-koji Street of Heiankyo.
  619. It corresponds to Nehan in Sanskrit.
  620. It corresponds to Nijo-oji Street in Heian-kyo.
  621. It corresponds to Nishikikoji Street of Heian-kyo.
  622. It corresponds to Nishinotoin-oji / Nishinotoin-oji Street of Heiankyo.
  623. It corresponds to Reizei-koji Street of Heiankyo.
  624. It corresponds to Rokkakukoji of Heiankyo.
  625. It corresponds to Rokujo-oji Street of Heian-kyo.
  626. It corresponds to Sakan of Shitokan.
  627. It corresponds to Sanjo-bomon-koji Street in Heiankyo.
  628. It corresponds to Sanjo-oji Street in Heiankyo.
  629. It corresponds to Shijo-oji Street of Heiankyo.
  630. It corresponds to Vajramoghasamayasattva in Sanskrit.
  631. It corresponds to a Buddhist altar in Buddhism.
  632. It corresponds to a troop that transports military goods in modern age.
  633. It corresponds to nenbutsu-odori (a dance with a prayer (an invocation) to (the) Buddha) and Bon dancing (the Bon festival dance).
  634. It corresponds to present-day Tsukigase, Nara City.
  635. It corresponds to the Anekoji of Heiankyo.
  636. It corresponds to the Gojo-bomon-koji Street in Heiankyo.
  637. It corresponds to the Hachijo-oji Street of Heian-kyo.
  638. It corresponds to the Jichinsai which is commonly conducted before building homes.
  639. It corresponds to the Kujo-oji Street south of Heian-kyo.
  640. It corresponds to the Machi-koji (Machijiri-koji Street) of Heiankyo.
  641. It corresponds to the Oinomikadooji of Heiankyo.
  642. It corresponds to the Omiya-oji Street of Heiankyo.
  643. It corresponds to the Oshikoji of Heiankyo.
  644. It corresponds to the Shijobomonkoji of the Heiankyo.
  645. It corresponds to the Takakura-koji Street of Heiankyo.
  646. It corresponds to the Takatsuji-koji Street of Heiankyo.
  647. It corresponds to the broad Suzakuoji avenue of Heian-kyo.
  648. It corresponds to the former Nara-kaido Road.
  649. It corresponds to the old Higashi-Maizuru City that lasted until May 26 1943.
  650. It corresponds to the old Maizuru City before it merged with Higashi-Maizuru City on May 27 1943, and is called Kyu-maizuru City (old Maizuru City).
  651. It corresponds to the parts of present-day Route 25 and Nara Prefectural Road 192, Fukusumi-Yokota line.
  652. It corresponds to the present music as a subject.
  653. It corresponds to the title of employee in Europe and the US.
  654. It cost one yen and 21 sen to take the Government Railway Express outbound train from Nagoya Station to Osaka Station; the trip took 6 hours 4 minutes in the daytime and 5 hours 20 minutes in the nighttime, roughly the same as the Kansai Railway Company.
  655. It could also be a monument dedicated to prevent the appearance of Araburu Kami (a violent god in Shinto) or dedicated to express appreciation and to offer prayers to various tools used for people's living.
  656. It could also be called Toba-dori Street because of its short history.
  657. It could also be the result of purging by the Tokugawa family who feared his financial and political strength, and to set an example to other daikan who may have been prone to committing crimes Incident of Nagayasu OKUBO.
  658. It could be a part of a dowry.
  659. It could be assumed that the outnumbered Shimazu army was able to face a victory due to a combination of various factors mentioned earlier and the successful surprise and ambush attacks that led the allied force into confusion and fell.
  660. It could be called a type of textbook or a manual nowadays, but was not written for beginners or for general public.
  661. It could be called as an incident comparable to the Honnoji Incident happened later.
  662. It could be concluded that most of the Kings of Japan envoys and the Ojo-daijin envoys dispatched to Korea after 1540 were pseudo envoys.
  663. It could be considered that a yoriki was the head of a police station.
  664. It could be considered that such influences were reflected in "Ugetsu Monogatari."
  665. It could be disassembled and moved to different places.
  666. It could be due to the Emperor being from the Kaninnomiya family of a collateral line, but he was keen to restore the ceremonies of the Imperial Palace, which had been lost since medieval times.
  667. It could be interpreted easily by observing the period between FUJIWARA no Mototsune, who was said to have built the foundation of the regent family, to the golden age of FUJIWARA no Michinaga as an example.
  668. It could be interpreted easily from this statement that the 'bushi theory' of the early post-war (post-World War II) period of Motohisa YASUDA and others considered that bushi 'was the manor lord' and a social class that stood opposed to the aristocrats.
  669. It could be interpreted that Musashi-shichito Parties were completely local unions.
  670. It could be one-seded requisition of supplies, or sometimes plunder.
  671. It could be positioned in one of big currents from the beginning of the Sino-Japanese War, through failure in the Hundred Days of Reform to the overthrow of the Qing dynasty by the Chinese revolution.
  672. It could be put on from October to November, and was used on formal occasions.
  673. It could be put on from September to November, and was used on formal occasions such as a ceremony, a feast, or the like.
  674. It could be put on from the winter to the middle of the spring, and was used for events of the New Year, and so on.
  675. It could be put on from the winter to the spring, and was used on ceremonies such as an imperial visit to Kasuga Shrine.
  676. It could be put on from the winter to the spring, and was used on imperial festivities, imperial visits, and so on.
  677. It could be put on in the spring, and was used on formal occasions.
  678. It could be regarded as an outcome of such a diplomatic policy that he was evaluated as the greatest deed of valor at the end of July.
  679. It could be regarded as the result of a compromise by Yoritomo, but in the latter part, the substantial right to command the local officials of kokuga was officially approved as the right of Yoritomo in return, according to SATO.
  680. It could be said an extension of the idea of not-self, or Anatta in Mahayana Buddhism.
  681. It could be said that 'leader of samurai family' did not exist, at least before Yoritomo in Kanto region.
  682. It could be said that 710 is the actual date of the foundation of the temple.
  683. It could be said that Kuonjitsujo of Amitabha Buddha was influenced by the Hokke-kyo sutra.
  684. It could be said that Nagamasa succeeded his father by force.
  685. It could be said that OKAZAKI Goro-nyudo Masamune, as an expert of Soshu den was the most brilliant swordsmith in this period.
  686. It could be said that Suiboku-ga of Japan was in full flower during the Muromachi Period.
  687. It could be said that Yokan was the forefather of today's social welfare activities.
  688. It could be said that by achieving a stable position for the next generation of government, the revival of the Rokkaku clan was well on its way.
  689. It could be said that envoys were placed in the middle of a tug-of-war between the resistance and peace parties of the Qing dynasty.
  690. It could be said that he was a person filled with high self-esteem.
  691. It could be said that it is more inconvenient now than it was during the Meiji period.
  692. It could be said that power Yoshitoki built up by serving as a follower, compared with power he took over from his father, made up a higher proportion of his power base.
  693. It could be said that the Sino-Japanese War (1894-'95) and the Russo-Japanese War, which were fought in an age when the causes for beriberi were unknown, were indeed, also struggles against beriberi.
  694. It could be said that the above description has deep relations with the nature of the staff such that the staff can function as a handle and also an edge.
  695. It could be said that the common point among modern famous Hokke-kyo sutra believers' lives without regard to leftism or rightism was their unyielding rejection of petit bourgeois glory and the effort to obey only their ideal.
  696. It could be said that the garden incorporates a lot of architecture relative to its size, but on crossing the Togetsukyo Bridge with its pavilion, one will step atop a long whale that makes it look as though one is floating in the sea.
  697. It could be said that there still remains mystery about the true place of origin and early life of Hideyoshi.
  698. It could be said that this fact plainly shows a high level of railway-related technologies in Japan.
  699. It could be said, in other words, that Yoshitoki was a bureaucrat-type Kamakura samurai.
  700. It could be the Miyoshi clan's policy rather than Yoshiteru's own decision because the Miyoshi clan was more powerful than Yoshiteru.
  701. It could be thought that this was a taboo myth in order that women would not approach dangerous mountains.
  702. It could be worn at the palace or private residence of a retired emperor, but from the time of its inception (the end of the Heian period) to the end of Edo period it generally wasn't worn within the Imperial Palace.
  703. It could not be denied that this situation cast a shadow over the management of the forest for field practice.
  704. It counts among Engishikinaisha (higher-ranked shrines listed under the Engishiki [an ancient book for codes and procedures on national rites and prayers]).
  705. It covered 145 years for the 13 generations from 1025 to the reign of Emperor Takakura in 1170, and it was also called "Shoku Yotsugi" (a sequel to the Tale of Yotsugi).
  706. It covered the middle part of the present Kyoto prefecture, the east end of the present Hyogo prefecture, part of the present Takatsuki city in Osaka prefecture, and part of Toyono town, Toyono District in Osaka prefecture.
  707. It covered the north part of modern-day Kumamoto City, Hokubu-machi Town of Kumamoto City, Ueki-machi Town of Kamoto-gun and part of Koshi City in Kumamoto Prefecture.
  708. It covers 55.9 ha.
  709. It covers Ejaku GYOZAN, Chikan KYOGEN, 王敬初 and the like.
  710. It covers Fugaku NANSEN and the other disciples of Mazu.
  711. It covers Mazu's disciples such as Chizo SEIDO, Saian ENKAN and Chijo KISO.
  712. It covers a vast area with the mountainous region in the north, including Ohara and Kurama.
  713. It covers a whole thumb which is from the tip to the base of a thumb.
  714. It covers a wide variety of topics and is considered valuable historical material for knowing the actual status of Noh at that time.
  715. It covers about 30 years from 1474 to 1502.
  716. It covers an area of 28.78 square kilometers.
  717. It covers an area of 6.82 square kilometers.
  718. It covers an area of 61.62 square kilometers.
  719. It covers an area of 7.11 square kilometers.
  720. It covers an area of 7.38 square kilometers.
  721. It covers an area of 7.46 square kilometers.
  722. It covers an area of 94.92 square kilometers.
  723. It covers from Japanese Mythology to the era of Emperor Jito.
  724. It covers medical ethics, general medicine, therapies for diseases, hygiene, curing methods, the art of medicine, medical philosophy, and bochujutsu (sexual art).
  725. It covers over sixty years from 1417 to 1536.
  726. It covers part of a book cover or jacket, usually at the bottom part.
  727. It covers present-day Senbon-dori Street (south of the Kujo-dori Street).
  728. It covers the 18 years of the reign of Emperor Ninmyo, from 833 to 850.
  729. It covers the Retired Emperor Gotoba's autocracy, the assassination of the third Shogun Sanetomo, causes and details of the battle, and the Retired Emperor Tsuchimikado's exile to Awa.
  730. It covers the area of 15.78 square kilometers.
  731. It covers the eight years of the reign of Emperor Montoku from 850 to 858.
  732. It covers the knowledge of tea at the time.
  733. It covers the northern part of Yamashina Basin, which lies on the eastern part of Kyoto City, and its surrounding mountainous districts.
  734. It covers the period from March to August, when Hikaru Genji is fifty-one.
  735. It covers the period from Nobunaga ODA's arrival in Kyoto under the command of Yoshiaki ASHIKAGA in 1568 up to his death in 1582.
  736. It covers the period when Emperor Toba was in power through to the early Kamakura period.
  737. It covers the poems which had been composed for about 130 years, the period after "Kokin" and "Gosen Wakashu" (Later Selected Collection of Japanese Poetry), which is equivalent to the reign of Emperor Murakami (946 - 967) to that of Emperor Shirakawa (1073 - 1087).
  738. It covers the reigns of one hundred emperors, from the Emperor Jinmu to Go-Komatsu (exactly to 1392 when the Nanboku-cho period finished).
  739. It covers the shortest period among the Six National Histories.
  740. It covers the years 1418-48.
  741. It created draft of a system reform necessary for Meiji government.
  742. It criticized Japanese feudal system, or a fictive family relationship between a boss and his underlings, from the viewpoint of the sociology of law.
  743. It criticizes the perspective of considering "Hannya Shingyo" to be the summary of 600 volumes of "Dai Hannya Shingyo."
  744. It crossed a creek called Ishikawa (Osaka Prefecture) and passed through Kokubu-mura village and then connected to a ferry across the River Yamato near a place named Natsume-jaya.
  745. It crosses Shirakawa-dori Street at Hanazono-bashi Bridge in Kamitakano, merging with the Iwakura-gawa River, flows along Kawabata-dori Street, and is merged into the Kamo-gawa River (Yodo-gawa River system) at Kamo-ohashi Bridge beside Demachiyanagi Station.
  746. It crosses a forestry road and the prospect is not good.
  747. It crosses the Sosui (channel) and the Keihan Electric Railway by Shidan-bashi Bridge and Nishi-Shidan-bashi Bridge to connect Sujikaibashi-dori Street (6 Chome, Fukakusa-Sujikaibashi) and Shidan-kaido Road (Fukakusa-Noda-cho).
  748. It crosses the Sosui (channel) and the Keihan Electric Railway by the Nakanogo-hashi Bridge and the Nishi Nakanogo-hashi Bridge to connect Sujikaibashi-dori Street (the Sujikai-bashi 1 Chome crossing) and Shidan-kaido Road (the Fukakusa-Nishiijiki-cho crossing).
  749. It crosses the Sosui (channel) and the Keihan Electric Railway by the Sunagawa-bashi bridge and the Nishi-sunagawa-bashi bridge to connect Sujikaibashi-dori Street (9 Chome, Fukakusa-Sujikaibashi) and Shidan-kaido Road (Shidan-kaido Road Ryu-dai-mae crossing).
  750. It culminated in a violent clash that took place in the streets of Kamakura in December 1285.
  751. It currently belongs to Sakyo Ward, Kyoto City, but was separated into Minami Shirakawa as Okazaki (Kyoto City) and Kita Shirakawa as Kita Shirakawa.
  752. It curves around the mountain from Yamashina Station to Keage Station and runs in an east-west direction through the underground of Sanjo-dori Street, Oike-dori Street and Oshikoji-dori Street in the city center from Keage Station to Nijo Station.
  753. It dates back to the Heian period when nobles used it for various purposes, and it is occasionally used as a kimono accessory or as paper napkins during a Japanese style meal.
  754. It dates from the first part of the Heian period.
  755. It dates from the late Heian period.
  756. It dates from the latter part of the Heian period.
  757. It deals with the events of the whole year which happened to the main character, Hikaru Genji, between the autumn at age 18 and the next autumn at age 19.
  758. It dealt with many Uchiwae (pictures on fans), currently it runs a fan, folding fan and calendar business in Nihonbashi (Chuo Ward Tokyo) and has branch stores at Isetan Shinjuku Store, Nihonbashi MITSUKOSHI, GINZA ITO-YA and so on.
  759. It debuted in the middle of the Edo period as a summer night entertainment, and it is a word to symbolize summer in the haikai (Japanese 17-syllable verse).
  760. It decided informally to build a temporary shack in the site after the building is destroyed and rent it as a branch office of the Ministry of Commerce and Industry.'
  761. It declared the launch of a new administration and the direct rule by the Emperor, and accounted the abolition of Sessho (regent), Kanpaku (chief adviser to the Emperor) and Seitaishogun (commander-in-chief of the expeditionary force against the barbarians, great, unifying leader) and instead, the creation of three offices; president, legislature, and councilor.
  762. It declined in the Muromachi period, and the Garan (Monastery) burned in the Onin War (1467-1477).
  763. It declined in the early Meiji period and a male priest temporarily entered from the Tenryu-ji Temple, but later about the half of the temple estate was returned to the Imperial Family and included in the Shugakuin Imperial Villa in 1884, the temple had become ama-monzeki again.
  764. It defined the regulations on the educational institutions for training kanjin (government officials).
  765. It demands food itself, and when it is rejected, it tortures the host with a high fever or hurls verbal abuse in a loud voice.
  766. It demobilized itself in August of the following year of 1939.
  767. It denies the widely known teaching of 'chanting Buddhist invocation for salvation.'
  768. It denotes a well-balanced taste with body that spreads in the mouth.
  769. It denotes plain umami obtained with sake that has been matured at low temperature spending a long time.
  770. It depended on the political reason rather than the religious issue, because of uncooperative power of shrines in the circumstances of the declining power of the Otomo family, the shortage of land provided to vassals as territory and giving temples and shrines accepted by vassals.
  771. It depends of the sword which type of tsuka-gashira it has, and there are many cases it has no pattern.
  772. It depends on design, but Edo-komon exhibits a high formality because it used to be worn by a feudal lord as described above.
  773. It depends on regions and customs, but it may have been compulsory in some places.
  774. It depends on the owner whether he or she can take advantage of the opportunity, so this doesn't allow the maneki-neko to hold a koban.
  775. It depends on the year, but it is generally from the fifth to the eighth day on the month.
  776. It depends on various conditions, such as the family status ('kakaku'), the length of the history of a family, and a question of whether a family was close to the Edo bakufu or the emperor (some kuge nobles called 'jikkon shu' [literally, people on friendly terms] had large 'keryo' landholdings even if their family status was not high.)
  777. It depends upon each family which miso to use, but looking according to areas there are red miso areas and white miso areas, which have determined the major miso brands by each area (refer to Miso).
  778. It depicted Shingen in his late middle ages, who was rather plump with tabusa (hair in a bundle), carrying a sword with `Nihikiryomon' (the family crest of the Ashikaga family (Ashikaga Shogunate family)), the family crest of Ashikaga Shogun Family.
  779. It depicted the entire life of FUJIWARA no Michinaga, and the good old days during the regency period were spotlighted.
  780. It depicted the life of Imperial prince Tsunesada who was deposed as Crown Prince as the result of the Jowa Incident.
  781. It depicts Amagimi praying while half asleep before the Great Statue of Buddha of Todai-ji Temple, and this part of the picture is known as the highlight depicted by Ijidozu-ho Method (a compositional method used to show successive events in a single picture).
  782. It depicts Kaisan-do Hall (temple where the statue of founder priest is placed), where Kyoen Shonin was enshrined, in the deepest part of Mt. Miwa.
  783. It depicts Komachi as a strong woman who was not just beautiful but lived according to her own terms, being based on her poem, 'When I die, please don't burn or bury me. Leave me in the field to ease the hunger of starving dogs.'
  784. It depicts Kyoto from 1615 to 1623, and said to be the work of the Kano school.
  785. It depicts a woman enjoying sexual pleasure with two octopuses.
  786. It depicts an anecdote that MINAMOTO no Yoshitsune and his servants were stopped at the Ataka barrier station by a barrier keeper on the way they fled to the Oshu area, and Benkei read out a false kanjincho (a prospectus to gather donation for establishing a temple), which led them to get away from the situation.
  787. It depicts anecdotes of Myoren Shonin (Buddhist saint) who practiced in Mt. Shigi in the mid Heian period.
  788. It depicts in vivid detail the devastated capital and the grieves and laments of war, from the causes to the scenes of fighting, while mixing in the author's own interpretations.
  789. It depicts the affection between the couple and Nizaemon comments that it is 'a pretty good scene.'
  790. It depicts the onitaiji (ogre extermination) of TAIRA no Koreshige.
  791. It depicts the relationship of ARIWARA no Narihara and the daughter of KI no Arutsune who were childhood friends, with the spirit of the daughter of KI no Aritsune, also called 'the woman of the Izutsu,' as the main character.
  792. It depicts the scene of a dialog between Monju and Yuma over the Yuimagyo (Vimalakirti Sutra).
  793. It depicts the so-called 'Kaoru style' (indecisive style like that of Kaoru, a character of The Tale of Genji) love of a young noble.
  794. It derives from 'Yuya' (one of the standard play) of Noh.
  795. It derives from an imitative sound, chanchan barabara which expresses the clashing sound of sword fight, but because it sounds insulting and cheap, it is not used openly now.
  796. It derives from the fact that 'Yoshida Furusato Mura,' the joint public-private venture of the city, developed 'Otamahan,' the soy sauce dedicated to tamago kake gohan.
  797. It derives from the fact that it produced lots of busshi with the name 'In.'
  798. It derives from the legend that he didn't die in Osaka no Jin but fled to Kagoshima in order to seek help from the Shimazu clan.
  799. It derives from the meaning of tying down the audience who begin to lose interest.
  800. It derives from three kinds of karma arising from physical action, speaking, and thinking.
  801. It derives from what Tendai Daishi Chigi defined.
  802. It described a part of the Emperor's daily life and feelings such as political things like how the Ako Controversy, a demonstration of FUJIWARA no Mototsune happened, a black cat which was given by his father, the Emperor Koko and so on.
  803. It described as this.
  804. It described her relationship with Imperial Prince Atsumichi being on the rocks, so Izumi Shikibu took refuge in the temple to comfort her discontent.
  805. It described spoken Japanese language using on (the Chinese-derived reading of a Chinese character) and kun (the Japanese reading of a Chinese character).
  806. It described that Karahashi was violated by Nariaki when she was sent to him as the bearer of a letter from Yoshinobu, who had intended to avoid giving the letter political coloring as much as possible by entrusting it to Karahashi, who was apolitical person.
  807. It described the scene of the application to request the permission to place shugo and jito submitted to the palace by Tokimasa HOJO dispatched to Kyoto by Yoritomo, and it could suspect that the application was submitted to Emperor Goshirakawa via FUJIWARA no Tsunefusa.
  808. It describes 8 years after 'Maboroshi (The Wizard),' a story of Kaoru's life between the ages of fourteen and twenty.
  809. It describes Oiwa's look with a curse that appears on a paper lantern.
  810. It describes a character who places his life on the line for what he believes is right for his country.
  811. It describes a reunion of a hanzoku hanso (monk living as ordinary people) boy Kagetsu and his father, incorporating music and dances performed by Kagetsu.
  812. It describes a struggle of Tamakazura, Kita no kata (the woman living in the north of the house; wife) of Higekuro Daijo-daijin (Grand minister of state), after his death.
  813. It describes her recollections about her courtly life over a period of 13 years, beginning with 1280 when the emperor was still crown prince and ending in 1292 when she retired due to her severe illness.
  814. It describes how the miuchibito despises the former shogun.
  815. It describes how the yokobue (flute) which was treasured by the late Kashiwagi passed into Hikaru Genji's hands.
  816. It describes in detail the Insei period (the period of the Retired Emperor's rule), in particular.
  817. It describes in detail the transitional period from the Konin-Jogan culture to the Jogan culture, and among the Six National Histories it contains the most human-like biographies.
  818. It describes kudarizake produced in Itami and Nada with pictures in detail.
  819. It describes lands, such as desert and undeveloped wastelands, as Ekoku.
  820. It describes mainly half the lifetime of Tamakazura, Yugao's daughter.
  821. It describes matters of Yuiitsu shinto in the form of questions and answers.
  822. It describes that Fudo Myoo lives in the disciplinant's mind (Fudo Myoo is indeed a disciplinant) because the ways of the living things' minds aren't the same (the way of reaching enlightenment is different individually) so that Fudo Myoo makes their wishes come true by changing its figure in accordance with each person).
  823. It describes that he disguised himself as a merchant to sneak into Kyushu, where he drew pictures of all geographical features with points of attacks and sent them to Hideyoshi.
  824. It describes that the teaching that 'all people can inevitably become Buddhas someday' is not only a logic or an ideal but a fact with a definite promise.
  825. It describes that the way of life itself is called Buddha.
  826. It describes that when one is in the situation in which he can not realize this goal, for example, he has no way even if he takes an official position or he can not take an official position even if he has a way, he should become a recluse of his own will.
  827. It describes the Kemmu Restoration and the conflict between the Nitta clan and the Ashikaga clan.
  828. It describes the achievements of 57 emperors from Emperor Jinmu to Emperor Ninmyo in a chronological form.
  829. It describes the eight generations of Owake's ancestor.
  830. It describes the history from immemorial times to 1477, the Bunmei era under the rein of Emperor Gotsuchimikado.
  831. It describes the life of an elementary school teacher from a buraku (the outcaste communities), who struggles and suffers because of his origin, until he finally confesses his background.
  832. It describes the origin of Obara-dera Temple that NAKATOMI no Ason Oshima founded it for Prince Kusakabe with an imperial order.
  833. It describes the period of time from 1602 when Yorinobu TOKUGAWA was born, to 1871 when Haihan-chiken (abolition of feudal domains and establishment of prefectures) was done and Mochitsugu moved to Tokyo Prefecture.
  834. It describes the restoration of peace in the country, continues to comment about the evaluation of Takauji's character by Muso Kokushi, and in the end it reveals the origin of the name of this book, comparing the glory of the Ashikaga shogunate to plum blossoms and his descendants' prosperity to the green of the pine.
  835. It describes the revenge by a busho (Japanese military commander) of the Taira family and the people involved in it as well as their happiness and sadness, starting from the exile of MINAMOTO no Yoshitsune from the capital after the Genpei War.
  836. It describes the scene that Shaka revived for his wife Maya who was in grief, opening the lid of his coffin himself after Shaka passed away and was placed in a gold coffin; Shaka preached his last for his wife and the people.
  837. It describes the sound of the water boiling up inside of a water kettle.
  838. It describes the travels of a person named SHIRAKAWA no Wabishi from his departure from Kyoto for Kamakura on May 12, 1223; his arrival in Kamakura on May 25; the cancellation of his plan to visit Zenko-ji Temple; as well his return to Kyoto.
  839. It deserves criticizm by current standards, but at the time, it was common to achieve national integration by assimilationism.
  840. It deserves special mention that he was appreciated as 'Mataichiro is second to none in kabuki dancing,' and was reputed to be one of the two leading authorities of Kabuki Buyo (Kabuki Dance) in the Showa era, as well as Mitsugoro BANDO (the seventh) in Tokyo.
  841. It designates specifically three subjects that are a pine tree, a bamboo and a Japanese plum tree.
  842. It deteriorates quickly because it is a perfect breeding ground for bacteria.
  843. It developed from Hare no Kazami, and it is used in occasions varying from modern court functions to modern Shinto rituals.
  844. It developed from Kyoso Hanjaku (the evaluation of sutras) by Priest Zhiyi in China, who said that the secret of Buddhism had been taught by Shakya-muni existed in Hokke-kyo (Saddharmapundariika-sutra, the Lotus Sutra).
  845. It developed from a type of confectionery made with gyuhi rolled in sponge cake called Chofu which symbolizes cloth collected in Soyocho (a tax system, corvee), and, in the course of history, its form was changed into a more refined shape of an ayu (a sweet fish).
  846. It developed in the later works of the Kiki kayo period (ballads found in the Kojiki (Records of Ancient Matters) and the Nihonshoki (Chronicles of Japan)) and the early works of the Manyoshu (Collection of Ten Thousand Leaves), and has been broadly popular ever since.
  847. It developed long ago as Kyujutsu (the art of Japanese archery) for tactics and military art, and today it's also considered a sport or a healthful exercise.
  848. It deviates somewhat southward between Kamo-gawa River and Teramachi-dori Street.
  849. It did not authorize private trading but attempted to authorize only the official international tribute trading called sakuho system (the Chinese vassal system) (Kaikin Policy [the policy to forbid private people to trade with foreign countries]).
  850. It did not conduct various good deeds after ahimsa, so its body dwas estroyed into death, resulting in a fall into Ashura-do, Asura realm.
  851. It did not convey these requirements directly to the Yi Dynasty in Korea and tried to settle the situation peacefully by requiring dispatch of Chosen Tsushinshi (the Korean Emissary) to celebrate the unification of Japan.
  852. It did not exist in Heiankyo and was built by Hideyoshi TOYOTOMI according to his Tensho zoning policy.
  853. It did not exist in Heiankyo and was built by Hideyoshi TOYOTOMI according to his Tensho zoning.
  854. It did not exist when the city was Heian-kyo but was newly build by Hideyoshi TOYOTOMO under Tensho no Jiwari land allotment plan.
  855. It did not gather as much attention as the previous work, but it received the award of best director at Cannes International Film Festival.
  856. It did not matter whether it was legal or illegal.
  857. It did not matter whether the characters on the facets were worn out or not.
  858. It did not mean 'the Sho clan of the head family,' but it was considered that he used the name of Honjo that had a meaning of 'the Sho clan remained in the home ground (本 pronounce hon, meaning local).'
  859. It did not mean that the word bushidan originated from the Heian period.
  860. It did not mention the private lives of actors because Kido did not have any private relationship with actors as a play critic, not even visiting their backstage rooms, a fact which did not change after he started to write plays, including with Sadanji the Second.
  861. It did not need to mediate Amitabha Buddha and the Pure Land in particular, so architected spaces (temples and halls) and religious arts (statues and pictures of Buddha) were not necessary either.
  862. It did not originate in India but was developed in Britain during the late 18th century, and around the same time, Crosse & Blackwell (C&B) commercialized it for the first time.
  863. It did not take long for Hongan-ji Temple to become one of the most powerful political forces in the Hokuriku district after Kyokaku died.
  864. It didn't go through basic procedures concerning history including historical material criticism.
  865. It didn't mean writing Japanese sentences as spoken.
  866. It died out with the death of the fifth Koga Kubo, Yoshiuji ASHIKAGA.
  867. It differed from hitoe with its use of hemp cloth.
  868. It differs according to area and religious school.
  869. It differs from 'Doko' copper warmers that are placed over a brazier.
  870. It differs from Seibo which presented at the end of the year, in that elders give it to juniors.
  871. It differs from a Japanese garden in that it does not have a pond or a dry landscape, but instead it is made for walking with lawns and trees as its main features.
  872. It differs from gyokuro (refined green tea) and kabusecha (covered tea), which are both made from the leaves of tea plants grown under covers to shutter the sunlight, as well as from bancha (coarse green tea), which is made from large-size leaves and stems.
  873. It differs from the monopolization in the modern times in that the bakufu and domains did not directly manage it but made merchants and wealthy peasants do it by contracts and robbed the profits of them.
  874. It differs widely from other big music festivals such as the FUJI ROCK FESTIVAL.
  875. It diffused to Southeast Asian nations was well as to South Asian nations such as India, Pakistan and Nepal.
  876. It disappeared as a sect and was incorporated into the Rinzai sect (in addition, the Ichigetsu-dera Temple belongs to the present Nichiren Sho Sect).
  877. It disappeared because of financial reasons, but the performances themselves were successful and served as a motive for rehabilitation of Kansai Kabuki.
  878. It disappeared in 1901.
  879. It displays documents related to Ozu's movie production methods.
  880. It displays not only writings and instruments, but exhibits panels related to Koichi TANAKA, a Nobel Award winner, as well.
  881. It displays relia (including steam locomotive models that in fact run on steam and model railways) and materials related to railway of Fukuchiyama.
  882. It distinguishes kariginu from Suikan (everyday garment worn by commoners in ancient Japan), which is similar to kariginu in its form but its sleeves are fastened by knotted strings.
  883. It does have an outline.
  884. It does not advertise at all.
  885. It does not aim at realism, but at 'describing feelings,' and makes it ideal to 'be filled with lively grace and dignity.'
  886. It does not appear in Kojiki (The Records of Ancient Matters), but appears only in the conquest of Ashihara no nakatsukuni in Nihonshoki (Chronicles of Japan).
  887. It does not appear in mythologies after this.
  888. It does not appear in the "Nihonshoki" (Chronicles of Japan).
  889. It does not appear in the main text of Nihonshoki but Arufumi (alternative variants to the main text) of Section 6, Kamiumi (the birth of deities) describes that it was born when Izanagi (The Male Who Invites) and Izanami (The Female Who Invites) were starving and depressed.
  890. It does not exist any longer.
  891. It does not exist today, but a monument of Nyakuichiojigongen stands in the remained site.
  892. It does not exit any more.
  893. It does not fly straight, but instead flies in an arc as of the slashing movement of a sword.
  894. It does not greatly differ from the Nara period.
  895. It does not have a central sutra because of the principle of furyumonji (the thought that the status of enlightenment cannot be expressed in characters or discourses) and emphasizes shishi sosho (transmission of the teachings and the way of Buddhism from a teacher to a disciple) because of the principle of transmission of spiritual awakening without words or characters and in a heart-to-heart way.
  896. It does not have a foreword.
  897. It does not have a main hall but there are two iwakura (rocks in which kami dwell) behind the worship hall.
  898. It does not have a sango (literally "mountain name", a title prefixed to the name of a Buddhist temple).
  899. It does not have a sango (literally, "mountain name"), which is the title prefixed to the name of a Buddhist temple).
  900. It does not have a sango (literally, "mountain name"), which is the title prefixed to the name of a Buddhist temple.
  901. It does not have a sango (literally, "mountain name," which is the title prefixed to the name of a Buddhist temple).
  902. It does not have actual mato.
  903. It does not have an honorific mountain prefix.
  904. It does not have any concept of a 'children's town,' but instead, it has an area called 'Jobs town.'
  905. It does not have jigo (literally, "temple name"), which is the title given to a Buddhist temple.
  906. It does not have many branch temples, but the Yogen-in Temple which is known as being related with Yodo-dono (Lady Yodo) in Higashiyama Ward is a temple of the Kengoin school.
  907. It does not have shadows.
  908. It does not have the era name.
  909. It does not include any of the temples of the Saigoku 33 Kannon Pilgrimage, believed to be Japan's first pilgrimage,
  910. It does not include katakiyaku (a true villain), dokeyaku (a funny person) and fukeyaku (an old person) (currently, katakiyaku and dokeyaku as an actor's position do not exist and tachiyaku actors play those roles; these names remain only as the types of the roles).
  911. It does not include works from shrines, temples or private owners that are deposited or displayed at the museum.
  912. It does not leave a salty aftertaste if cooked with slightly light seasoning,
  913. It does not lend books out.
  914. It does not make any sense if the piece which seems to have a good plot on sentences does not match the actual performance, and much weight must be placed on resonance of words and sentences and their meanings must be concise…etc.
  915. It does not matter who the (new) husband is.
  916. It does not matter why they died.
  917. It does not mean just ancient writings.
  918. It does not mean that this term is proper.
  919. It does not mean younger sister here.
  920. It does not necessarily mean that the existing castle towers are the original buildings that have been preserved from the time when they were first built.
  921. It does not place ihai (ancestral tablets) in the Buddhist altar.
  922. It does not refer to any kind of dango; it refers to a particular way of selling.
  923. It does not reinforce around the thumb and is easy to adjust for the size of thumb.
  924. It does not seek realism as in a photograph.
  925. It does use the expression 'seiko isshi' (ones with pure actions), but it shows the fact that sometimes shidoso, even though making ascetic practices without an official certificate, were not punished, but were even approved as monks.
  926. It doesn't chronologically match because Sankakubuchi Shinjukyo Mirror was discovered only in a tumulus after the fourth century, never in tombs after the third century which corresponds to the era of the Yamatai-Koku kingdom.
  927. It doesn't face Oike-dori Street.
  928. It doesn't have a long history, and it was initially made as a counterpart of 'visiting dress' of European dress code in the Meiji period.
  929. It doesn't match the results of material analysis on archaeology.
  930. It doesn't propagate naturally by seed.
  931. It doesn't refer to a particular line.
  932. It doesn't require a special Japanese paper.
  933. It doesn't stop at Saiin Station or Omiya Station, which are stops of Commuter Limited Express.
  934. It doesn't taste very sweet as would be imagined from the ingredients.
  935. It drew the situation of Saiho Gokuraku Jodo where Amida Nyorai lived and was regarded as being made based on "Kangyo shijosho," a commentary on "Kanmuryojyukyo" written by Zendo, a high priest in Tang.
  936. It dyes materials in light pink.
  937. It earned a good reputation, and a lot of similar works were written.
  938. It earned the devotion of Keishoin during the Edo period.
  939. It eats the inside of shellfish by crushing their shells with it's cotyloid big strong jaws.
  940. It either stops or restart when the PCI is initialized.
  941. It embraces Maizuru City, which is the core city of Kita Kinki (Northern Kinki) region in center, whole area of Oi County (also referred as Reinan) in Fukui Prefecture, a part of Ayabe City, a part of Miyazu City and so on.
  942. It embraces two prefectural capitals namely Kyoto City and Otsu City.
  943. It emits radiation when heated and calcified by a gas flame.
  944. It emphasizes Honcho (Japan) more than Tenjiku (India) and than Shintan (China), and contains anecdotes related to Busshism including hosshin-tan (tale of religious awakening), tonsei-tan (tale of seclusion from the world), gokurakuojo-tan (tale of salvation), bukkyoreigen-dan (tale of Buddhist miracle) and koso-den (tale of high-priest).
  945. It emphasizes keeping the reality of jobs in a children's world.
  946. It emphasizes the transmission of enlightenment from teacher to disciple. (Hassu is the disciple who inherited the teaching of the master.)
  947. It emphasizes the view of the mountain behind.
  948. It employs a style of jiuta 'tegotomono' consisting of introduction - maeuta (first vocal section) - tegoto (instrumental intermezzo) - atouta (second vocal section).
  949. It employs the grading system of kyu and dan.
  950. It enabled seven shots to be fired in a row.
  951. It enables a craftsman to express a variety of colors such as white, light colors, etc., which can hardly be expressed by colored lacquer.
  952. It enables you to understand the level of Myobodo (study of codes) and Kugeho (laws issued by imperial court) at that time, and it includes quotation from scattered and lost text sentences of the Ritsuryo codes, so it is considered an important material for the restoration of the codes.
  953. It encircles a rectangular area that measures about 8.5 km from north to south and about 3.5 km from east to west.
  954. It encompasses everything from a general quarrel to a war between nations.
  955. It encompasses the state of 'learning' not only Buddhism but also philosophy, literature, physics, and even mass entertainment and children's nonsense.
  956. It ended in a hatamoto (direct retainers of the bakufu, which was a form of Japanese feudal government headed by a shogun) of 5000 koku.
  957. It ended undramatically when the Higo army retreated, disappointed with the shogunal battleships and troops that did not dare to fight back even when they were overwhelmed.
  958. It ends by saying, 'From the city and the country to lands far away, all has become pandemonium.'
  959. It ends in Kameoka, Kyoto after passing through Amabiki Pass from Sasayama.
  960. It ends up with a grilled flavor.
  961. It ends with a sage in which an actor falls from the seventh step of the stairs.
  962. It ends with the appearance of the sun.
  963. It ends with the following lines.
  964. It enshrines Aizen Myoo, which was Nenjibutsu (a Buddhist image that is kept in close proximity for personal daily worship) of MINAMOTO no Yoritomo.
  965. It enshrines Benzaiten, who is a god of music, arts, and wealth.
  966. It enshrines Fudo Myoo.
  967. It enshrines Hideyoshi TOYOTOMI, or "Hokoku Daimyojin (Great Luminous Deity of Our Bountiful Country)", as well as Kiyomasa KATO and Shigenari KIMURA as Kotoshiro nushi (a Japanese ancient god).
  968. It enshrines Hideyoshi TOYOTOMI.
  969. It enshrines Iwanagahime, who is worshipped as the god of marriage.
  970. It enshrines Kamakura Great Buddha as the principal image.
  971. It enshrines Kamo Taketsunumi no Mikoto, an ancestor of the Kamo clan.
  972. It enshrines Kangiten (Nandikesvara, Ganesh in the Buddhist pantheon, a.k.a. Shoten) as the guardian god in the Shoten-do Hall.
  973. It enshrines Kangiten, and it is reported that 3 million worshippers visit the temple annually.
  974. It enshrines Kinomata no kami, Ichikishima-hime, and Tsukuyomi.
  975. It enshrines Kuraokami no kami but is it is believed to be the same deity as Takaokami no kami.
  976. It enshrines MINAMOTO no Tsunemoto as the deity.
  977. It enshrines Maoson, which is said to have arrived on Earth from Venus 6.5 million years ago.
  978. It enshrines Maresuke NOGI.
  979. It enshrines SOGA no Iruka and Susanoo.
  980. It enshrines Sanetsumu SANJO and his son Sanetomi SANJO who both played major roles in the Meiji Restoration.
  981. It enshrines Sugawara no Michizane.
  982. It enshrines Sukunahikona no Mikoto as shusaijin (main enshrined deities) as well as five gods and four places in total, and is collectively called 'Sasaki Daimyojin God'.
  983. It enshrines Takemikazuchi-no-mikoto and Futsunushi-no-kami (Futsunushi-no-mikoto), guardian gods of the Fujiwara clan, and Amenokoyane-no-mikoto and Hime-no-kami, Soshin (ancestors honored as god) of the Fujiwara clan.
  984. It enshrines Tenjin (SUGAWARA no Michizane).
  985. It enshrines Uji no Waki no Iratsuko no Mikoto, Emperor Ojin and Emperor Nintoku.
  986. It enshrines Yamatotakeru no mikoto and his child Wakatakeru no mikoto.
  987. It enshrines a deity of music performance and accomplishments.
  988. It enshrines all 3132 deities of the Engi Shikinai-sha Shrines, which are called the Amatsukami-kunitsukami-yaoyorozu-no-kami.
  989. It enshrines eleven-faced Thousand-armed Kannon Bosatsu zazo (sitting statue of the Kannon) a seated statue of the eleven-faced and one thousand-armed Kannon popular as the miracle-working Kannon-sama for eyes.
  990. It enshrines ihai (mortuary tablets) of shoguns from the third Shogun Iemitsu TOKUGAWA to the 14th Shogun Iemochi TOKUGAWA.
  991. It enshrines sozo (molding) sitting statue of Cintamani-cakra (manifestation of Avalokitesvara).
  992. It enshrines the Shitenno and Daigensui Myoo, who safeguards a peaceful nation.
  993. It enshrines the Tenjin-shinko Faith (Sugawara no Michizane) and Ieyasu TOKUGAWA.
  994. It enshrines the four Kasuga no kami (Takemikazuchi, Futsunushi no kami, Amenokoyane no mikoto, Hime no kami).
  995. It enshrines the god Hachiman.
  996. It enshrines the god, Hitokotonushi together with the Emperor Yuryaku.
  997. It enshrines the sitting statue of Jizo Bosatsu (Important Cultural Property), also of the Kamakura period.
  998. It enshrines the spirits of the Emperor Sutoku and the Emperor Junnin who both died in exile.
  999. It enshrines the statue of Enchin (Chisho Daishi).
  1000. It entered into a dispute with the Mibu family about which family should become the main branch of the Otsuki clan.

189001 ~ 190000

Previous Page    Next page
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438