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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

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  1. The surrounding area is one of the best tourist attractions having enough places to visit, such as a famous temple.
  2. The surrounding area of the Route No. 75C has some of major construction such as 'Nihon Luna,' (Kozuya) 'Onchi Foods,' (Iwata Minami) 'Dai-Nippon Printing,' (Ikejima) 'Meiji Dairy Foods Kyoto Factory,' 'Sumie Industrial' (a vehicle parts manufacture of buses. There is a bus stop named 'Nakajimabashi')
  3. The surrounding burial mound and other buried constructions were discovered, which the tumulus has helped reveal how was originally structured.
  4. The surrounding conditions of those times were confrontation among the Imperial Court, the Kamakura regime and the Oshu regime, and following warfare, as well as famines and earthquakes, and competition with other temples in renovation.
  5. The surrounding moat is approximately 5.45 meters in width and the earth dug up during excavation of that moat was piled up to build dorui (earthen walls) which seemed to have a total of nine gates that serviced the north, south, east and west ends of the town.
  6. The surrounding moat of the tumulus was presumably in symmetrical, shield-like shape.
  7. The surrounding structure is 422m long from south to north, 428m from east to west and consists of a lumber wall and a big ditch.
  8. The surrounding structure was a wall built of lumber put up in a row, the entire shape formed a rectangle with the longest side 560m long and the short side 295.4m long.
  9. The surrounding villages were already ordered into sukego (labor that was imposed upon the neighboring village to help the primarily imposed village) for Totsuka-juku Station, Fujisawa-shuku Station and Hiratsuka-juku Station.
  10. The surrounding walls feature paintings depicting imagery such as the sixteen Arhats.
  11. The surroundings and the upper part of the jar are completely covered with small stones, and a wash basin is placed on top.
  12. The surroundings comprise a residential area, mainly of free-standing homes.
  13. The surveillance system against the independence movement was more strengthened.
  14. The survey also covered the state of the monetary economy and the progress of shop-based goods-selling business in Japan, and in particular, included descriptions related to technology.
  15. The survey by command of Domain means a survey for resources development but these books were on regional animal and vegetation from the perspective of natural history, so Tomoari's interest was very clear.
  16. The survey conducted in 1938 showed that the number of Mukakusha was still 60496, which accounted for about half of the shrines.
  17. The survey conducted on November 8, 2005 revealed that the number of passengers getting on and off at this station was 11,535 on that day.
  18. The survey findings from the Geographical Survey Institute show the eastern peak as Daihiei, the western peak as Shimeigatake, and both of them together as Mt. Hiei.
  19. The survey set off an intermittent excavation and research that's still ongoing, and the nawabari (castle plan; general term for the layout of a castle and its component structures) of the castle and other things have come to be known little by little.
  20. The survey showed that male persons accounted for eighty percent of consumers and, among them, consumption by heavy drinkers who drank one or more cans a day accounted for sixty percent of the total consumption.
  21. The survey was not easy and sometimes he had to camp and had to endure gales holding on to trees and plants ("Gunzanki" Volume four).
  22. The surviving Akiuji devoted himself to territorialize Sanuki and Tosa, and built up the power.
  23. The surviving Christians strengthened their religious faith while calling their suffering during deportation "journey," and built a church (Urakami Cathedral) in Urakami with which they had been associated in 1879.
  24. The surviving Niomon gate reconstructed in 1350 and the main hall that is also thought to have been rebuilt around this time indicates that the temple was of a fairly large scale during this period but it later gradually fell into decline.
  25. The surviving accounts of his life describe him as a talented man of great refinement, and he is thought to have had a love affair with Sei Shonagon (author of The Pillow Book).
  26. The surviving fragment of "Joguki" can be seen in "Shaku Nihongi" (annotated text of the Nihon Shoki) which quotes it with the phrase 'According to Joguki', but the author of "Joguki" actually had quoted yet another historical material.
  27. The surviving framework of Yushukan was to be removed, but Goichi TAKEDA, a builder of the Doshisha Girls' School, recommended repairing and preserving the building. Yushukan was finally preserved by making reinforced concrete walls (wall thickness: 15 cm) at inner surface of the outside walls.
  28. The surviving framework of Yushukan was to be removed, but Goichi TAKEDA, a constructor of Doshisha Girls' School, recommended repairing and preserving the building.
  29. The surviving members of the family are supposed to observe a ceremony as a memorial for the dead every seven days for a 49 day period and the period is called Chuu (a period of mourning lasting seven weeks) or Chuin.
  30. The surviving parts pertain to the period from the year 907 when Tadahira was aged 28 to the year 948, with sections missing within this period.
  31. The surviving records span the period from 1196 (age 23) to 1223 (age 51).
  32. The surviving retainers of Ming blamed the theoretical idle talk of Yomei-gaku for the fall of the Ming Dynasty, and called for practical learning and that is practical and useful to rule a country.
  33. The surviving statue of Amida Nyorai and 25 statues of bodhisattvas (nationally designated Important Cultural Properties) are estimated to have been created around the time of Toshitsuna's death in 1094.
  34. The surviving sub-temple of Nanzen-ji Temple, Nanzen-in, was constructed later.
  35. The survivors presented the Imperial Court with a diplomatic message from guno (a second highest rank of the court rank) Bugei DAI (Dae Muye) of Bokkai, in which Bugei declared that Bokkai was established after the fall of Koguryo and that asked for good neighbor relations with Japan.
  36. The survivors were sent back by two corvettes of the Imperial Japanese Navy, 'Hiei' and 'Konogo,' which had departed from Shinagawa Bay in Tokyo on October 5, arriving in Istanbul, the capital of the Ottoman Empire, on January 2 of the next year, 1891.
  37. The sushi boom in the United States spread across Europe in the late 1980s, and then spread to Latin America, the Middle East, Asian countries, and Australia and so on.
  38. The sushi is topped with any other various ingredients.
  39. The sushi shop was called 'Matsu-zushi' or 'Matsuga-zushi.'
  40. The suspense caused by this affected them so much that both court nobles and warrior families lost their political functions.
  41. The suspension of issue of "Meiroku Zasshi"
  42. The suspicions then turn toward the Emperor, who has issued the death sentence.
  43. The susuridango is a type of soup.
  44. The sutra Hokkekyo says 'Iho Benryoku Shijuyonen Miken Shinjitsu.'
  45. The sutra hall of Daigo-ji Temple in Kyoto was also constructed in 1195 by Chogen but was destroyed by fire in 1939.
  46. The sutra he read in dying was Nyoraijinrikihon of Hokke-kyo Sutra.
  47. The sutras are ornately decorated with gold and silver leaf decorating the paper and crystal used for the rollers.
  48. The sutras consisted of thirty scrolls of Hoke-kyo Sutra, one scroll of Amida-kyo Sutra, one scroll of Hannya Shingyo (Heart Sutra), and one scroll of ganmon (Shinto or Buddhist prayer - read) in his own writing by TAIRA no Kiyomori as well as kyobako (a box in which Buddhist scriptures are kept) and karabitsu (six-legged Chinese-style chest).
  49. The sutras mainly recited
  50. The sutras of the Obaku sect have been recited according to ancient Chinese pronunciation, which is called 'Obaku Toin.'
  51. The sutras were considered to be phantom scriptures as it is estimated that there were originally over 5,000 scrolls but, until this collection was discovered at Myoren-ji Temple, there were only 40 known to exist
  52. The sutras were written in the Japanese style of handwriting, probably by several people, and provide valuable data on calligraphy.
  53. The suzuri can be used semipermanently as long as it is well maintained.
  54. The sweep of the city turned violent, and there were 5 immediate deaths among the Aizu clan, four among the Hikone clan, and two among the Kuwana clan.
  55. The sweetened chomi-umeboshi are relatively new (having emerged after the war), and a difference in preferred umeboshi is growing between the elderly and the young, who are used to eating different kinds of umeboshi.
  56. The sweetness of daikon oroshi can be brought out by heating it straight after grating, and heating for ten minutes will double its sweetness.
  57. The swindler feels ill at ease seeing Tarokaja being fooled so easily, and calls Tarokaja to stop.
  58. The swindler replies, 'it is not about picture (絵: reads 'e'), but a handle (柄: also reads 'e').'
  59. The swindler says so and teaches Tarokaja a hayashi-mono (dance with hayashi music).
  60. The sword (about 86.4cm) Sannan used in the incident was 'a work by Okimitsu SEKISHIN, the resident in Harima Province,' had a nicked edge, and was broken at about 33.3cm.
  61. The sword Katsumasa used at this time was the noted Masamune sword, which was later passed into the hands of Shigenaga HONJO to be renamed Honjo Masamune (the noted sword "Masamune" once owned by Shigenaga HONJO).
  62. The sword bearer hurries and catches up, and tells the Goriki there as follows.
  63. The sword bearer, Togashi's servant says this.
  64. The sword carried on the back encumbered their move, they normally belted a sword on.
  65. The sword chipped as he cut the serpent's tail.
  66. The sword craftsman modifies the curvature of the Katana after Yaki-ire (quenching) is finished, and does a rough grinding.
  67. The sword guard of Shinobigatana is large and angular, and it was used as an alternative of a ladder to put foot on it.
  68. The sword has the power to defeat Araburu Kami (malignant gods).
  69. The sword he is said to have carried remains as 'Akechi Koshirae' (Akechi's mounting).
  70. The sword is also called 'Kusanagi no Tsurugi,' 'Kusanagi no Ken,' 'Tsumugari no Tachi' and 'Yaegaki no Tsurugi.'
  71. The sword is also called Kusanagi no Tsurugi.
  72. The sword is believed to be close to the Three Sacred Treasures of the Imperial Family which have been succeeded by past emperors along with the Imperial Throne.
  73. The sword is called Mikafutsu no kami or Futsu no mitama, and it is now enshrined at Isonokami-jingu Shrine.
  74. The sword is certainly the Tomokirimaru.
  75. The sword used for cutting grass'
  76. The sword was named 'Ama no Murakumo no Tsurugi' due to the fact that there were always clouds above the head of Yamata no Orochi (the Eight-Forked Serpent).
  77. The sword was therefore placed back in the Atsuta-jingu Shrine.
  78. The sword which Hikoshichi asked the salt salesman to give in was enshrined in this shrine after effectively killing the specter; the left hall enshrining the sword was called hokenden.
  79. The sword with blading with a knife respectively is used for cutting a gold leaf.
  80. The sword's scabbard slips and Danshichi happens to cut Giheiji's shoulder on the tip.
  81. The sword-guard is large and angular, and the shitao (string) is longer than that of an ordinary sword; the sheath is matted so that it does not glitter when light reflects off its surface, and the tip of the sheath is made of metal, and forms an acute angle.
  82. The swords mentioned earlier were generally used in ceremonies, and it is unlikely that they were carried to battlefields.
  83. The swords were generally similar to Karatachi (Chinese-style sword), but their hilts and scabbards became slenderer and more elegant, and the blades were substituted by iron bars, making the swords ritual objects dedicated to ceremonies.
  84. The syllable 'chi' in orochi is one way of pronouncing spirit in the ancient language.
  85. The syllable 'mi' indicates the Shinmei of a higher level kami than the syllable 'chi'.
  86. The syllables 'musu' (birth), 'mutsu' (parent) and 'muchi' (ancestor) designate ancestor kami that have given birth to something; the syllables 'ki', 'nu' (male), 'shi', 'ko' (child), and 'hiko' indicate male kami, while 'me' (female), 'hime' indicate female kami.
  87. The syllables 'nushi' (owner, master) and 'ushi' (adult) are appended to the names of high level kami, as in the cases of Oohirumenomuchi (an alternative name for Amaterasu), Okuni nushi, and so on.
  88. The symbol for her is Mokkobara (banksia rose).
  89. The symbol of Japanese spirit
  90. The symbol of Sanmayagyo is a lotus (a lotus in full bloom in Vajradhatumandala and a blooming lotus in Garbha-mandala).
  91. The symbol of Sanmayagyo is a pagoda in Vajradhatumandala and Gorinto, the five-ring pagoda in Garbha-mandala.
  92. The symbol of Sanmayagyo is a sharp sword and kenjaku (kensaku, kenzaku) with a rope made from five different colored strands (blue, yellow, red, black and white).
  93. The symbol of Sanmayagyo is a tower on a lotus and a wise bottle (suihei, a small water bottle).
  94. The symbol trees are often planted in large wooden plant pots, but those at Omuro Ninna-ji Station and Utano Station are planted directly in the ground.
  95. The symbol ― means there is no setup.
  96. The symbolic gesture with the fingers of Vajradhatu Dainichinyorai is Chiken-in (the knowledge-fist mudra), and that of Garbhadhatu Dainichinyorai is Hokkai Join (the Dharma-realm meditation mudra).
  97. The symbolism of 36 characteristic patterns of Shikasanden are explained throughout this Chapter.
  98. The symbolism of Juni Tensho and Juni Gessho, which are emphasized in Rikujin, is explained in Chapter 4 and Chapter 5.
  99. The symbolism of the ume tree derives from the Legend of Tobiume (the flying plum tree) that states that the tree flew to Dazaifu to be with Michizane.
  100. The symbols first used in the piece were later developed in the sokyoku (koto music) Kinuta amongst other works.
  101. The symbols of the Buddha are Nyoraigan featured by a bump on top of the head and smiling eyes, Kongogan featured by smiling eyes on both sides of a vejra with a single sharp blade at each end, and Nyoihoju that is a wish fulfilling gem.
  102. The symptom of aurantiasis cutis is temporary and it is harmless to health.
  103. The symptom of the mining pollution appeared first as a large number of ayu (sweetfish) died in Watarase-gawa River in 1885.
  104. The syncretism left traces, such as the torii (an archway to a Shinto shrine) in precincts of temples or the deity with the name of 'Hachiman Daibosatsu' (Great Bodhisattava Hachiman), in which a name for a shrine deity (Hachiman) is connected with a name of Buddha (Daibosatsu).
  105. The syncretism of Shinto and Buddhism
  106. The syncretism of Shinto and Buddhism in medieval times
  107. The syncretization of Shinto and Buddhism that began during the Nara Period led to Jingu-ji (Betto-ji, Gu-ji [Miya-dera]) temples being constructed within Shinto shrines.
  108. The synonims for yakata are yakatamono (a person who lives in a yakata,) yakatabune (a roofed pleasure boat) and so on.
  109. The synthetic seishu was also called new seishu and was sold as scientific sake "Shinshin" (literally, new and rising) by Yamato-jozo brewery.
  110. The system after the Revision in June 1616 is as below.
  111. The system aimed to eliminate conventional inconvenience that a talented and able person could not assume an important post because of his family lineage, and to use personnel of good quality.
  112. The system aimed to impose ranks on powerful clans and to appoint talented people, regardless of their clan or title, to government posts.
  113. The system at that time is shown below.
  114. The system based on the Constitution of 1868 was undermined and moreover in 1871 centralization was established by Haihan-chiken (abolition of feudal domains and establishment of prefectures) and the importance of Charter Oath began to fade.
  115. The system did not fit into the reality of regions and disregarded customs unique to them, as the government was in a hurry for modernizing the nation.
  116. The system established from the late stage of the 11th century to the 12th century based on the Shiki system is called Shoen Koryo Sei.
  117. The system for deciding government officials' ranks by matching up each government position to the corresponding Ikai court rank was referred to as Kanisoto (Kani matching).
  118. The system had a feature to devide a certain area of land into squars with perpendicular parallel lines (hokaku sen [grid lines]) at about 109-meter intervals, and there are remains of jori chiwari (lands allocated using jo and ri) throughout Japan except Hokaido and Okinawa even now.
  119. The system had changed considerably in the Sengoku Period (Period of Warring States).
  120. The system in which Masanobu managed the dajokan as the ichi no kami was continued even after the Emperor Ichijo ascended the throne and FUJIWARA no Kaneie took office of the sessho.
  121. The system in which the arm instantly strikes the flash pan driven by the lock mechanism is called 'instantaneous discharge.'
  122. The system is also referred to as shuzokabu.
  123. The system itself existed for a long period of time, and in the Muromachi period, Ujiyasu HOJO, a daimyo in the Sengoku period, implemented this system.
  124. The system known as demae (delivery) is something that one cannot overlook when thinking about soba restaurants.
  125. The system laid down by Handen Shuju-no-ho was called "Handen Shuju-sei" (a system of periodic reallocations of rice land) or "Handen-sei" (Ritsuryo land-allotment system).
  126. The system of 'Ashigaru', which was given an important role in the troops of Dokan OTA and Soun HOJO, spread quickly all over Japan
  127. The system of Kanshoku is also called Shokusei.
  128. The system of Luli was provided by the series of written precepts including the principal concepts of Luli, formalities, and social rules.
  129. The system of Shugo and Jito
  130. The system of Teishitsu Gigeiin formally started in 1890.
  131. The system of bakufu was very different from that of the Imperial Court, and the Kamakura-dono character of a domestic governing institution remained strong.
  132. The system of cap ranks was introduced.
  133. The system of clans and hereditary titles
  134. The system of clans and hereditary titles as a political system
  135. The system of dress
  136. The system of gakunin was that the 51 gakunin in sanpogakuso were ranked into three classes of advanced-level artists, intermediate-level artists, and secondary-level artists, art charges were additionally given as wages to those at the advanced level and the intermediate level.
  137. The system of grading government officials started in 603 with Kani Junikai (The Twelve Level Cap and Rank System) and went through several changes after that (see the section on The Change of Kani Systems).
  138. The system of heihaku presentation by the state was abolished after World War II.
  139. The system of his ethics is known as Watsuji Rinrigaku (Ethics).
  140. The system of kaisho varies from town to town; in Osaka 'so-kaisho' (general kaisho) was set up as a higher institution in each one of the three areas collectively called 'Osaka sango' (three areas of Osaka), on the other hand, in Edo the town headman's official residence was used as 'machi-gaisho.'
  141. The system of kanin had already started in the Spring and Autumn period but it became firmly established as an unified system after the Qin Dynasty which was the time when the centralized authoritarian rule and the constitutional system were established.
  142. The system of loaning is widely believed to have already existed in Japan before the enforcement of the Yoro-ritsuryo-zoryo.
  143. The system of rule of the Edo bakufu was called the shogunate system, in which both bakufu (the central government) and domain (the local government) controlled the people.
  144. The system of shisetsu jungyo began in the Kamakura period.
  145. The system of successor selection at that time led to the demise of the Jogu imperial family.
  146. The system of teaching Shinnyoen Buddhism is also referred to as the Shinnyo-en sect.
  147. The system of techniques was passed down until the Meiji era; the clan chief Toyotoki during the late Edo era, besides serving the clan chiefs after Masahiro ABE as a teacher, he also served as administrator, and Seishikan Monbu Sosai (literary and military arts president of Seishikan, school of the Fukuyama domain) of schools in the feudal domains.
  148. The system of twelve grades of cap rank determined by Prince Shotoku was revised to thirteen grades in 647, nineteen grades in 649, and twenty-six grades in 664.
  149. The system originated from 'bunsen,' which was a system of paying nengu (land tax) by coins instead of rice.
  150. The system preceding the manorialism firstly appeared in the rural economy of the late Roman Empire.
  151. The system required Hideyoshi's shuinjo (shogunate license to trade) for the transportation from Nagoya to Osaka and Kyoto; Hidetsugu TOYOTOMI's shuinjo for transportation from Kyoto to Nagoya; a document with Kita no mandokoro's stamp for transportation from Osaka to Nagoya.
  152. The system seemed to fit well with the times and became very popular, so the bakufu issued interdicts repeatedly.
  153. The system steering the state was the feudal system of the shogunate, which were just the ethics of the samurai society.
  154. The system that shoen and kokugaryo (koryo) reorganized into gun (local district), go (sub local district), ho (Imperial demesne) worked as units for taxation were called shoen koryo sei (the system of public land and private estates).
  155. The system that the Emperor used to impose a court rank also concentrated the authority and power in the hands of the Emperor, which led to the establishment of the political system that placed the Emperor at the top.
  156. The system to appoint someone a government position that matches his Ikai was called the Kani official rank system or Kanisoto-sei.
  157. The system to nurture the Noh actors
  158. The system to secure the safety of Shinkansen has been operated securely and has been maintained regularly.
  159. The system under which cinemas were monopolized by large film companies was relaxed, and it became possible for films created by small independent professional film makers to be shown.
  160. The system was also referred to as "oni no sei."
  161. The system was called "Ryosetsu system" (両截体制).
  162. The system was carried over from the Qin Dynasty, but became slightly more complicated.
  163. The system was designed such that the sovereign would directly allot land to his people (peasants) without any intervention by powerful regional clans, the intermediate rulers between the sovereign and the people; in this, the system came very close to the Confucian ideal.
  164. The system was established under Hirobumi ITO who was Okura no shofu (Junior Assistant Minister of the Ministry of the Treasury) at that time.
  165. The system was found mainly in western Japan from the mid Heian period to the taiko kenchi (the cadastral surveys conducted by Hideyoshi).
  166. The system was implemented in the trade between Japan and Yi Dynasty of Korea (the Japan-Korea trade) during the Muromachi period.
  167. The system was institutionalized in 1632 during the Iemitsu TOKUGAWA era and it was continued until 1866 at the end of the Edo period.
  168. The system was made to be a nationally uniform one.
  169. The system was partly modified in August 1724 and April 1739 and became the basis of the yakuryo system.
  170. The system was thereby changed to the late dynastic nation-state in which koryo (an Imperial demesne) dominated by kokuga and shoen as equal actors of right struggled in border settings and the like.
  171. The system where soldiers were garrisoned at strategic posts in Kyushu was replaced with the 'kondei' system of military service for the purpose of lightening the burden on the people, and only peasants from northern Kyushu were conscripted.
  172. The system which does not allow the drivers to talk to each other realizes this by using different transmitting frequencies between the dispatch control center (base station) and the drivers (mobile stations) (a kind of semi-duplex operation).
  173. The system, which gave tato farmers the official right to cultivate land with the acknowledgement of territorial governors, also brought considerable advantages to these farmers, who had had to maintain their land in unstable social relationships.
  174. The systematization of Onmyodo by the Tsuchimikado family spread throughout the country at the end of the Edo period.
  175. The systematization of knowledge on precedents had advanced since the mid-Heian Era, and two schools, the Ononomiya School and Kujo School were established.
  176. The systems of Shugendo teaching are largely classified into the Tozan school related to the Shingonshu sect and the Honzan school related to the Tendaishu sect.
  177. The systems of preferentially treating frequent airline users are provided, offering high level services, such as giving them bonus mileage, providing special lounges, or discounting hotel charges at their destinations.
  178. The tabi of this kind is made of flexible knitted cloth.
  179. The table below includes Inter-University Research Institute Corporations.
  180. The table below is the summary of the changes described above.
  181. The table below shows a summary of the above history.
  182. The table below shows the Santo's documented population of machikata (townspeople).
  183. The table manner for onigiri is to eat from the edge and trim horizontally without leaving tooth mark.
  184. The table manners are rigid in regard to oryoki, and they're part of the important ascetic practices in the Zen sect.
  185. The tablet is a simplified substitute for a pagoda, and it symbolizes godai (the five universal elements of earth, water, fire, wind and sky), just as gorinto (a kind of stupa composed of five different shapes of stones stacked atop one another) does.
  186. The tablet on the torii simply reads 'Umenomiya'.
  187. The tablet was named ihai (literally, 'rank' tablet) because it was considered to be the same as shinshu (a tablet inscribed with the official rank and name of a deceased person) used for Confucian funeral rites from the Later Han period in China.
  188. The tablet with his posthumous name on it, which is stored in the same temple reads: "In honor of Emperor Nan of the Kofuku Palace".
  189. The tabo protruded downward.
  190. The tabo was rolled up.
  191. The taboo on issues of the Imperial Throne was eliminated after the World War II.
  192. The tacchu, 'Gyokuunan' of the Kencho-ji Temple had been founded for Issan, the mentor of Sessan
  193. The tacit fight against the master
  194. The tag carried the name and address of the brewer and koku (a unit of volume) of sake to be brewed on the front and the writing "gokanjosho" (financial ministry) on the back, and was marked with brands.
  195. The tagasode (literally sleeve) type
  196. The tahoto is mentioned in Chapter 11 of 'Hokkekyo' (the Lotus Sutra), Kenhotohon (literally, 'Seeing the Buddha nature').
  197. The tahoto now seen in Japan are considered to have developed in a manner unique to the country.
  198. The tai sui article of "Chronicles of Japan" shows the Oriental zodiac of a year by generally stating 'the tai sui of this year was xx' at the end of the article of the first year of the emperor.
  199. The tai sui article was written for convenience of readers, and there was no direct relationship between the Oriental zodiac and the enthronement.
  200. The taihei-shi (literary, peace-paper) was a modification of ganseki-toshi and its further modification was the rakusui-shi (literary, happy water paper) produced in the Meiji period.
  201. The taijutsu of Aikido includes the rationale of swordplay and Jojutsu.
  202. The taiko yagura (drum turret): was moved to Anraku-ji Temple in Yagi-cho
  203. The taiko yagura was a building which had the same role as a drum tower in a temple and which normally announced the time of gate openings at sunrise and sunset.
  204. The taikodai carried in parades of the autumn festivals in the southwestern area of Okayama Prefecture is called 'senzairaku.'
  205. The taikodai in Fukushima Prefecture is the hikiyama with a gable roof.
  206. The taikodai in Shimoda City is wheeled, placing a Shimoda-daiko.
  207. The taikodai in the hikiyama type is seen in Hukushima Prefecture, Shimoda City in Shizuoka Prefecture, and Saijo City in Ehime Prefecture.
  208. The taikodai in the kakiyama type can often be seen in western Japan, especially in the coast area of the Seto Inland Sea.
  209. The taikodai in the same style is also used in Ushimado, Oku City in Bizen-Kokubun, but called 'dondendon.'
  210. The taikodai is decorated with some objects symbolic of rain; dragon motif is commonly used because dragons are believed to be the gods or shinshi (messengers of the god) bringing rain, and tassels that represent rain indispensable to agriculture are hanging from each edge of kukuri (a bundling rope) protruding from the four corners of ju (a roof of the taikodai).
  211. The tail meat and saezuri (tongues) of the fin whale are fatty and are handled as high-class products.
  212. The tail should be filled with bean paste because I feel as if I am missing out if there is none in the tail.'
  213. The tail should not be filled with bean paste because the mouth needs to be refreshed with the tail after eating sweet bean paste.'
  214. The tairei of Taisho: General budget, 8,538,357 yen (amount at that time)
  215. The taisha-zukuri style is a style of shrine buildings in Japan.
  216. The taishi OSHIMA Kichibe and the inlayer Michitane RINKONDO were known as masters in their respective fields.
  217. The tale begins from Taketori no Okina finding Kaguya-hime (The Moon Princess) inside bamboo, and he gradually became rich by finding gold from cutting bamboo several times and had a residence with opulent Shitsurai as a millionaire would build.
  218. The tale begins with a scene several years after Hikaru Genji's death.
  219. The tale collected in Konjaku Monogatari seems to have been referred to the Chinese books, being different from the consummate work of "Taketori Monogatari," and has been assumed that it told an old form of 'The Tale of Taketori no Okina,' which had been handed down orally.
  220. The tale describes the contrast between the Taira family and the Minamoto clan after Taira's victory in the Hogen and Heiji Wars.
  221. The tale ends with praising how important the Lotus Sutra is stating that these two people were in fact incarnations of Kumano Gongen Deity and Kanzeon Bosatsu (the Buddhist Goddess of Mercy).
  222. The tale explains that Kiyomori's personality was changed by the power of the vengeful ghost, which led the tyranny of the Taira family, but it is inconsistent because the conspiracy of Shishiga-dani occurred in 1177.
  223. The tale first appeared in a written work in the year 1001, and until then most of the work seems to have been completed.
  224. The tale includes an absurd episode in which, after he was exiled to Izu Oshima Island, he had followers of the ogre's offspring; however, regarding Tametomo after his exile, only the fact that he was killed at Izu is known based on the article in "Sonpi Bunmyaku."
  225. The tale is widely known to everyone, especially the opening line, 'The bell of the Gion Temple tolls …' is famous.
  226. The tale of Izumo Takeru
  227. The tale of Miyazu Hime and the sword Kusanagi (legends about the Atsuta-jingu Shrine)
  228. The tale of Ousu no Mikoto (legends of spirits of the harvest with Omi and Mino at the center)
  229. The tale of Soga
  230. The tale of Soga Omosu-bon
  231. The tale of Soga Oyama-dera Temple bon
  232. The tale of Soga is a war chronicle based on 'Revenge of Soga Brothers.'
  233. The tale of Soga mana-bon
  234. The tale of Yamato Hime and Yamato Oguna (legends about child-spirits in Yamato)
  235. The tale of cleaning up of nue (Japanese legendary creature) in "Heike Monogatari" (The Tale of the Heike) is well known among common people.
  236. The tale of the founding by Kume-no-sennin is a famous story that has been recorded in the section regarding Japanese Buddhism in Chapter 12 of "Konjyaku Monogatari-shu" (A Collection of Tales of Times Now Past), and referred to in "Tsurezure-gusa" (Essays in Idleness) in addition to "Fuso Ryakki" and "Shichidaiji Junrei Shiki."
  237. The tale of the o-mihafuri (legends of the Haji clan that was in charge of funeral rites)
  238. The tale of the tragic love between Apollo and Daphne which was triggered by Eros's Yumiya is the origin of the daphne crown which is given to the winner at the Olympic games.
  239. The tale of タケル大王 and 橘姫 (a heroic legend of the Kanto area?)
  240. The tale provides no clue as to who the author was, but we ascertain that the author was Murasaki Shikibu based on the following books.
  241. The tale says that jingu taima (shrine amulet) fell from heaven over village houses.
  242. The tale starts with a description of the reign of the Cloistered Emperor Toba.
  243. The tale tells of Kaoru who was around 27 years old.
  244. The tale tells of the spring when Kaoru was 27 years old.
  245. The tale tells of the summer when Kaoru was 27 to 28 years old.
  246. The tale tells of the summer when Kaoru was 28 years old.
  247. The tale with the highest reputation among those in the latter half of the 11th century is "Sagoromo Monogatari" (The Tale of Sagoromo) which is considered to be written by Rokujosaiin no senji.
  248. The tales described above are not included in "Nihonshoki" (Chronicles of Japan).
  249. The tales of Yamato Hime, the high priestess (legends about the Ise-jingu Shrine)
  250. The talks resulted in Omura's ideas on the creation of the military being comprehensively rejected.
  251. The tall nine-storey pagoda was seen by all entering and leaving the capital from the east.
  252. The tamagotoji katsudon is currently one of the most typical katsudon in Japan.
  253. The tan (反; also written as 端 in Chinese characters), representing a unit to measure textile, basically is equal to a cloth's width and length.
  254. The tan (端) was mainly used to measure fuhaku (cotton, silk, textile fabrics) in China and the Chinese character 反 (tan) was also applied after it has been imported into Japan.
  255. The tan closest to the entrance is called the 'tanto' and is where the shiso (so-do hall preceptor) sits.
  256. The tana at the side of tokonoma of 'Tasogare no ma' is made with several kinds of wood, and is known as 'Manshuin Temple-dana.'
  257. The tanbomori was in charge of daily observations of paddy fields and their vicinity, to mainly study rice blast fungus.
  258. The tane is generally produced by professional manufacturers of Japanese sweets materials called "taneya" and supplied to Japanese sweets makers.
  259. The tane is sometimes used to sandwich ice cream or the like instead of wafers.
  260. The tanks mainly used nowadays are 3 ton fermentation tanks with 10 ton capacity.
  261. The tanrei and dry boom
  262. The tare katsudon is served with a soy-sauce-based sauce.
  263. The target is 55cm X 55cm square, made of Japanese cypress board or woven bamboo with paper on it.
  264. The target is a circular disk 55 cm in diameter made of tanned leather.
  265. The target is an approximately 4 to 8 sun (1 sun ? 3.03 cm) (approximately 12 -24 cm) square wooden board, which is attached to bamboo poles and is set up at the place approximately 2.3 cm away from the 'rachi' (a fence).
  266. The target is set up 33 bow lengths (approx. 71 M) away from the starting point of the riding ground on the left hand side of the direction traveled.
  267. The target manors and lands under the control of the feudal government were called "Hyoro-ryosho."
  268. The target of the prize is generally an individual.
  269. The target practice in a market, fair, and festival was also performed by Yumiya in olden times.
  270. The target secured at three points and hung from a timber frame is set between 11.35m - 22.7m away from the track.
  271. The target used in the event was originally called 'Hama.'
  272. The target was divided in a radial fashion and the prizes were different depending on where the dart hit.
  273. The target was set as the seashore in Yanajima-mura Village.
  274. The target, called "Hekigasumi," has a peculiar pattern (supposed to be like a human body), and even in the case when there are multiple players shooting, originally only one target is formally set.
  275. The targets are placed 3 jo apart from the basou (track) and may be placed five jo or seven jo apart from the basou in the foreground.
  276. The targets are square with sides of 1 shaku eight sun long and are approximately 1 bu (3.3 milli meters) thick and made from hinoki (a Japanese cypress.)
  277. The targets of crackdown ranged from senior vassals to common feudal retainers and the fourteen were decapitated and the twenty were punished.
  278. The task includes entertaining customers with music and dance and pouring sake for them.
  279. The task of the cavalry was to attack and penetrate through the areas where fighting by the foot soldiers became sparse, and also to counterattack in such cases.
  280. The tasks of cultivating woodland and wasteland in Hokkaido and building a utopia were, in reality, a very troublesome endeavor.
  281. The tasks of double-tracking and the construction of an elevated railway bridge between Nijo Station and Hanazono Station (Kyoto Prefecture) were completed, followed by the opening of Emmachi Station.
  282. The tassel is attached without attaching Deshidama and 'Tsuyu.'
  283. The taste is a bit sweet.
  284. The taste is light and refreshing, but has bitterness.
  285. The taste of boiled rice with the tare sauce seeped in it became so popular in the Shibai-cho area, and it is said that Onoya in Fukiya-cho as the origin started selling it under the catch phrase, "Ganso Unagi-meshi" (the originator of a dish of broiled eel on boiled rice).
  286. The taste of produced sake remarkably differs depending upon to what degree rice has absorbed water.
  287. The taste of sake which belongs to "nama" group is somehow harsh and lacks umami and profoundness which sake that undergoes storage and maturing gives.
  288. The taste of suimono depends on the soup stock; therefore, it is more important than anything else to prepare good soup stock.
  289. The taste of tamago kake gohan is based on the slight sweetness of rice and a raw egg, and the saltiness and richness of soy sauce.
  290. The taste of the base portion is different from that of the tip, with the meat being fatty as a whole.
  291. The taste of whale meat from odontoceti (including sperm whales, berardius, and dolphins) is largely different from that from baleen whales (including blue whales, fin whales, balaenoptera borealis, and minke whales), with further differences existing among whales within each of the groups.
  292. The taste varies depending on the area of its production; shungiku from Tokyo tastes bitter, whereas shungiku from Hiroshima tastes sweet.
  293. The tasters to appraise the sake first taste the sake in their mouth, then spit it into the enamel vessels set beside them.
  294. The tastes of these dishes are often mixed in the person's mouth.
  295. The tatami room and kitchen (one building)
  296. The tateanajukyogun spread most notably in the Kanto region during the first half of the earlier Jomon period.
  297. The tateanajukyogun with twenty-four dwellings and many pits arranged in a semi-circle were discovered at the Musashidai remains in Fuchu City, Tokyo, one of the largest remains in scale among these sixty-five remains.
  298. The tato and fumyo class thus formed constituted hyakusho rank of this period and thereafter.
  299. The tato people played a primary role in myoden farming.
  300. The tato served kokushi in a certain contractual relationship and was also called yoriudo (a dependent, frequently one who served a noble house or proprietor).
  301. The tato, who were given the managerial position over the myoden, paid in return an amount which corresponded to the taxes formerly paid by rice, textiles, tributes, labor, or the shozei-suiko (interest for the loan of cereal seeds) to the regional offices.
  302. The tatsumi-yagura turret
  303. The tatsuwaku-mon, which is also called 'tachiwaki' and used often for dresses for a court noble, is a design in which a pair of symmetrical mountain-shaped curves line vertically and the distance between the pair of the curves is wide in the center and narrow at both ends.
  304. The tax imposed on Shinden was not regarded as the income of the Lord of the manor, but was used for shrines' religious services or festivals.
  305. The tax in kind was imposed on male peasants, and paid with local specialties including silk, cloth, salt, paper, dye, seaweed, and oil.
  306. The tax in kind was paid directly to the capital to provide financial resources for the central government.
  307. The tax increase that was put in place to remedy it greatly upset the citizens.
  308. The tax on kanden in the Ming period was lower than private farm rent, but in Suzhou Prefecture, for example, the average tax rate per ridge was 40% of it and the cost of transportation to government warehouses was paid by themselves.
  309. The tax rate of the third beer was also raised in 2006.
  310. The tax rate on low-malt beer was set much lower than that on beer.
  311. The tax rate was calculated with a fixed rate to the value of the land; the rate was 3%; in deciding this percentage, the Meiji government figured out with 'the goal of receiving the tax revenue which was not below that of the Edo Shogunate received.'
  312. The tax system involved the adoption of a flat-rate rice field tax levied on each piece of land, and a tax in kind imposed on each household.
  313. The tax system of paying with crop yield was changed into the system o paying taxes in cash.
  314. The tax was not only for Osaka, but was also imposed on Edo, Kyoto, Sakai and other cities, although Osaka purchased the largest amount of rice.
  315. The tax was then used to pay the expenses of the Daijokan or provide for workers.
  316. The tax-exempt shoen estate
  317. The tax-exempt shoen estates were approved for each tato (yoriudo) or each myoden and did not have territorial contiguity and was managed in a relatively small-scaled way.
  318. The taxation system centered on the myoden (known as the myotai or myoden system) was also introduced to shoen (manors in medieval Japan) that were expanding their areas of control since the eleventh and twelfth centuries.
  319. The taxation system under the ritsuryo system, which was started during the late 7th century to the early 8th century, was called "the soyocho (tax paid by rice, labor, or textile) system", and it was imposed on and collected from each member of the community.
  320. The taxation was so frequent that there was an article protecting doso in the Kenmu code.
  321. The taxes are handled by the Uji Tax Office.
  322. The taxes which myoshus bore for the lords of shoen and jito were nengu, kuji, buyaku (labor service) and so on.
  323. The taxi company that offers services with the lowest Hatsunori fare in Japan, which is 250 yen, is Minato Kanko taxi in Nanao City, Ishikawa Prefecture.
  324. The taxi fare was 60 sen (one sen is 1/100 of one yen) for the first 1 mile, and then 10 sen was added per mile after that.
  325. The taximeter is interfaced with a printer to print out receipts, so a receipt is issued after the passenger pays the fare.
  326. The taximeters used up to 1980's were about 20 centimeters long and having a lever of 10 centimeters in diameter with a disk saying 'vacant car' at the top, which was used to switch modes by rotating; however, they were replaced with electronic types interfaced with the actual vacant car indicator.
  327. The tayu (highest-ranking geisha) plays on its Japanese homograph 'tayu,' the honorific title of Joruri-Katari, who would recite the Joruri (dramatic narrative chanted in accompaniment with shamisen [the three-stringed Japanese banjo] music).
  328. The tayu do not wear wigs, and instead do their own hair in Japanese styles, which have a wide variety of hairstyles, such as '男元禄 (Tatehyogo),' 'Osafune,' and 'Katsuyama mage' (almost the same as 'Fukiwa' in Tokyo).
  329. The tayu in Shimabara after World War II included: Yugiri tayu (second generation), Takasago tayu, Kokonoe tayu (九重太夫), Usugumo daifu, Wakagumo tayu (若雲太夫), Kasuga tayu (春日太夫), Hanagumo tayu (花雲太夫), and Hanakoto dayu.
  330. The tayu in Shimabara apply the white make-up thickly as the geisha and apprentice geisha in Gion do, and apply lipstick only to their bottom lips and the ohaguro (ink to color one's teeth black) to their teeth without fail.
  331. The tayu in fact held the high rank of the jugoi (Junior Fifth Rank) in the past, and has been the highest title awarded to the sophisticated geisha.
  332. The tayu would be equal to the accredited master or the grand master in classical Japanese dance.
  333. The tea at that time was semi-fermented tea resembling current oolong tea and it was brewed in just the right amount and drunk.
  334. The tea bowl had been handed down to the Maeda clan, the Lord of the Kaga Domain.
  335. The tea bowl had been handed down to the Mito-Tokugawa family, and the spots of Yohen appear also on its outer side.
  336. The tea bowl is commonly known as Inaba Tenmoku, which is considered to be the best of the Yohen Tenmoku tea bowls.
  337. The tea bowl was handed down to Ryuko-in (Kita Ward, Kyoto City), which is a tatchu (sub-temples in the site of main temple) of Daitoku-ji Temple.
  338. The tea ceremony
  339. The tea ceremony (a story of failure caused by ignorance of the tea ceremony)
  340. The tea ceremony became popular, and accordingly fine utensils imported from Tang were prized; on the other hand, Wabi-cha (わび茶) also developed as a resistance to such a tendency.
  341. The tea ceremony master's name 寧拙 became known through the `Nanporoku` text.
  342. The tea ceremony room in the Mori jinya (a regional government office)
  343. The tea ceremony room known as "Ennan", an important cultural property, which he handed over to his brother-in-law Kenchu YABUCHI, is one of the tea ceremony rooms that represents his style.
  344. The tea ceremony set is small at around the size of a 3/4-length tatami mat, and the hearth (firebox) is cut into the left inner edge of the host's mat.
  345. The tea ceremony was held in the parlor in the house of a court noble and samurai during the early stages.
  346. The tea ceremony with daisu was reformed by Rikyu, and was decided to be kept a secret by Hideyoshi TOYOTOMI, and seven people were sworn to secrecy by Hideyoshi.
  347. The tea drinking custom and production techniques were brought by envoys to Tang China during the Heian period.
  348. The tea drinking custom was originally developed in China from the Tang dynasty through the Song dynasty.
  349. The tea house was built in 1618, when Shoden-in, which was a subtemple of Kennin-ji Temple in Kyoto City, was reconstructed by Nagamasu ODA, who was Nobunaga ODA's own younger brother.
  350. The tea house, based on a design by Oribe, is called Ennan and is 6.19 square meters (3 tatami mats and one daimedatami mat) with seats for participants.
  351. The tea houses he designed had more windows and were brighter inside than those of Oribe.
  352. The tea industry centering around Uji believes that this method was developed by Soen NAGATANI.
  353. The tea is bright yellow and has deep aroma and flavor unique to temomi-cha.
  354. The tea is so famous that there is a song written about it that sings, 'Uji is the center of production and tea is the production of Mandokoro.'
  355. The tea leaves made with this process had a blackish color.
  356. The tea leaves produced as above in the Yame area are called 'Dento-hon-gyokuro' (traditional gyokuro for real) and are treated as distinct from other tea leaves.
  357. The tea master Izan UEMURA learned the tea ceremony from Michishige NAKAGAWA, who was a student of Dokan SHIMIZU the sixth.
  358. The tea pot called 'charo' or 'furo,' which was used indoor, came to be in use when the tea ceremony started at that time.
  359. The tea room conception as a modern idea was established after the modern ages began, and during the Rikyu's period, the space to enjoy tea drinking was called 'Zashiki,' 'Kakoi,' or 'Sukiya.'
  360. The tea room has a mukogiri (one of the positions in which a sunken hearth may be built in a tea room) with nijohan-daime (two and a half plus a daime-size tatami mats).
  361. The tea room in the tea hut was established by SEN no Rikyu.
  362. The tea room is a small universe which is apart from real world.
  363. The tea room with only two tatami mats that he built in his later years is said to be the ultimate expression of the spirit of wabicha.
  364. The tea with well-balanced sweetness and bitterness or astringency is considered good.
  365. The tea-bowl stand is called kinindai, whose form is the same as tenmokudai but is made of white wood, on which a chawan shaped on tenmokunari-style (the rim of the bowl is slightly curved inward) is placed.
  366. The tea-ceremony house ceded to Sotan were Konnichi-an with ichijo-daime (one and three third tatami mats), Yuin or reproduction of Rikyu yojohan (Rikyu's tea room with four and half tatami mats) and Kan-untei with eight tatami mats, all of which have contributed to the establishment of the Urasenke school.
  367. The teacher bestows the secret inmyo (sign) and pours water onto the head of the follower in accordance with the rules of Indo.
  368. The teacher of ABE no Seimei and his own son KAMO no Yoshihira and, being so highly regarded that Yasunori acclaimed that 'this Imperial Court defines the scale of Onmyo.'
  369. The teacher of ABE no Seimei.
  370. The teachers (shisho) of Terakoya were often monks, priests, doctors, bushi, ronin (masterless samurai), calligraphers, and townspeople.
  371. The teachers and friends who inspired him were Kikei TAKAI, Shigeie KOJIMA, Nariakira FUJITANI, Seigyo KATSUBE and so on.
  372. The teaching of Ryotaro MAEDA, another of Koitsu's students, is popular in Tokyo and Kansai.
  373. The teachings at Sho-e are called Shinjitu Sho-gyo Sutra (attva-samgraha).
  374. The teachings of Honen spread from court nobles in the central region including Kanezane KUJO of Sekkan-ke (the families which produced regents) through samurai or common people in local regions.
  375. The teachings of Seifu (Nissen) were that it was important to see the benefit of intonation of the Nichiren chant of Namu Myohorenge-kyo Sutra and that it stressed the spiritual (material) benefit gained in this world through the observance of the Buddhist teachings as seen through the eyes.
  376. The teachings of the school were passed down by the Ononomiya family that was founded by FUJIWARA no Saneyori.
  377. The teachings of the school, Kintai-ryobu denpo-kanjo was completed after Ein Kanjo (the ceremony to be the successor of a ritual of the Ein School) was held at Daigo-ji Temple in 1941, the year when war between Japan and the United States broke out on December 8.
  378. The teachings of the ten positions of Bosatsu (the ten positions that are required as training for a Bosatsu to attain enlightenment) led to a easy progress of the 'Shomyo Nenbutsu.'
  379. The teachings should match the purpose of the Original Vow of Amida Buddha.
  380. The teahouse is named 'Chotaku-an' (litarally Wind-bell Listening Hut) as the sound of the pagoda's bronze wind bells can be heard from within.
  381. The teahouse was built when Lord Hideyoshi visited Mt. Yoshino to enjoy cherry blossoms, and came to be called 'Sokyu Teahouse.'
  382. The teahouse was the predecessor of Gesshin-ji Temple.
  383. The teahouse where Azumao lived in those days still remains.
  384. The team achieved good results, especially from the survey of the Silk Road, and they brought precious relics and old documents back to Japan.
  385. The team color was purple as ever.
  386. The team entered the 2nd stage with the system of manager Hidehiko SHIMIZU and earned more wins than losses with great difficulties, but the result was that it was barely able to avoid the J1qualification tournament thanks to the dissolution of Yokohama Flugels.
  387. The team implemented investigation travel to Central Asia, India and Southeast Asia for three times to trace the propagation route of Buddhism.
  388. The team of Yoshitsuna and Harumoto (Sakai Kubo) got a toehold to establish a new government after their situation changed to their advantage since Takakuni was defeated at the battle of Katsuragawa in 1527, and escaped to Sakamoto, Omi Province with their valued person, Shogun Yoshiharu.
  389. The team of the Kumano Kinenkan Museum investigated the whole route in Autumn and Winter from 1985 to 1986, and this was the first academic investigation of Kohechi.
  390. The team settled on 'Kazutoyo YAMAUCHI.' according to the message fom the current Yamauchi family, 'Please use the name that is familiar to most people.'
  391. The team was the first in history to be demoted to J2 three times.
  392. The team whose horse crosses the Shobugi (finish line) first, wins.
  393. The team won the J2 championship for the second time overall in the 39th game, and if it had won the final game, it would have attained more points than 99 after Kawasaki Frontale in 2004, but it was defeated by Ventforet Kofu by 1-2 and failed to attain those points.
  394. The team's name Grandelfino is a coinage made of the words "Delfino", an Italian word for dolphin, and "Grand", meaning great or magnificent.
  395. The tearoom of "Murakami-tei," which is designated as an important building of the Kamakura City landscape, was transferred from Kanichi's house in Kamakura.
  396. The technical details vary according to the school, personal ideas, physical build, thought, etc.
  397. The technique in which people or objects are outlined was rarely seen in Europe before the introduction of Japonism.
  398. The technique is not to use lines showing the outer edges but use ink shading to form the shape of mountains and the branches and trunks of trees and then make several layers of spots on the shading.
  399. The technique of 'technical origami' developed by Jun MAEKAWA had a big influence on origami, and allowed for the rational designing of intricate models for the first time.
  400. The technique of Nada somen transferred later to other areas including Banshu and Kamogata.
  401. The technique of blowing candy by pulling.
  402. The technique of boiling and foaming candy and solidifying the air bubbles.
  403. The technique of braiding a dozen threads using various patterns creates different rhythms depending on the color and thickness of the threads, resulting in a wide variety of expressions.
  404. The technique of fitting a movable (removable) wooden wall was a device created because of the humid climate of Japan inevitably, and was a very innovative technique that was not seen in Tang style.
  405. The technique of jointing the upper body; from the waist part to the shoulder part, tied up by strings and the opening part molded by rokuro (potter's wheel) was used while the traditional molding method by rokuro was valued.
  406. The technique of making a very thin string-like candy by spilling melted sugar with a quick shaking.
  407. The technique of processing the wooden mosaic pieces to a finished woodwork product is called "muku zukuri" (making muku).
  408. The technique of shaping three dimensional candy by inserting air into the candy by blowing or pumping.
  409. The technique of spilling candy into the form on the board, in which the form is made with pattern paper.
  410. The technique of striking Kote (wrist) Kote-uchi (wrist strike), Hiki-kote-uchi (retreating wrist strike)
  411. The technique of striking on the left side of Do Gyaku-do-uchi (abdomen strike on the left side)
  412. The technique of striking on the right side of Do Do-uchi (abdomen strike), Hiki-do-uchi (retreating abdomen strike), or Nuki-do
  413. The technique of striking the Men (head) Men-uchi (head strike), Hiki-men-uchi (retreating head strike), Kote-men-uchi (wrist-head strike)
  414. The technique of thrusting the Mune-ate (chest protector) of Do (abdomen) Mune-tsuki (thrust to the chest) (formerly, one Ippon (a full point) was earned only when the other contender was taking the upper-level position).
  415. The technique of thrusting the throat protective armour of the Men (head) Tsuki (thrust) (principally, prohibited for elementary and junior high school students).
  416. The technique of using shuriken is sometimes included in the Bugei Juhappan (18 skills of martial arts), but unlike swordplay, it could be used for assassination using poison, and thus did not prosper much as a military art performed openly.
  417. The technique of varying the volume of breath is also used to produce vibrato with the shakuhachi.
  418. The technique to generate soup stock based upon dried bonito or konbu (a kind of kelp) progressed, and as sugar became used widely, sweet Japanese confectionery became available.
  419. The technique to produce earthenware with high temperature originated in Jiangnan area of China and was conveyed to Korean Peninsula.
  420. The technique used a name taken from book title such as The Tale of Genji or Hyakunin-Isshu (one hundred waka poems.)
  421. The technique used in this reproduction was to color the washi collotyped the full-scale photographs.
  422. The technique used to draw such wall paintings in the West was called 'fresco' and was applied in creating wall and ceiling paintings in churches, and so on, in later years, and still in the 21st century, are used for the production of wall paintings although regular-type and spray paints are now available.
  423. The technique used to make Togashi was to fry wheat flour-based dough in sesame oil.
  424. The techniques and training methods used have generally been inherited from Daito-ryu Aiki Jujutsu.
  425. The techniques are taught from generation to generation to the descendants.
  426. The techniques are used in rodeos as well, but the rodeo event is not categorized into the Western equestrianism.
  427. The techniques do not easily succeed when they are used without this kuzushi (balance breaking).
  428. The techniques include taijutsu, the art of weaponry (swordplay, Jojutsu), and is a comprehensive martial art assuming cases of multiple opponents.
  429. The techniques of Western paintings were studied by Gennai HIRAGA, a scholar of Dutch studies, by copying the illustrations in books, and since he painted in his own way without any direct guidance from Westerners, his study of the art was no better than painting as a hobby.
  430. The techniques of hikiame (pulled candy), fukiame (blown candy) and nagashiame (spilled candy) are in common with those of western confectionery or aruheizaiku.
  431. The techniques of kumiuchi at a battleground: While making some space, fighters fought against the opponents with an arrow, a harquebus, a spear, or a sword, and then they used these techniques in a physical combat; by that means, they also cut off the head of the opponents' leader.
  432. The techniques of the members of the Nohgaku Performers' Association, i.e., expert Noh performers, and their amateur pupils are divided into the following four categories: 'Shitekata' (main role), 'Wakikata' (supporting actor), 'Hayashikata' (people who play hayashi, or the musical accompaniment), and 'Kyogenkata' (farce actor).
  433. The techniques, artistic aspects and manufacturing processes are characteristic and sometimes it is made not for eating but for a showpiece.
  434. The technologies developed in Mantetsu were never used effectively for the railways in main land of Japan.
  435. The technology of adding enzyme reagent in the early period of the preparation process shortens the brewing period.
  436. The technology of hashira-jochu, which was originally applied for the purpose of preventing corruption of sake quality, is no longer needed for that purpose in these days when a risk of decaying sake is negligible due to established technology of safe brewage.
  437. The technology to produce Kaga-Mizuhiki has been inherited by Tsuda-Mizuhiki-Origata produced in Kanazawa City, Ishikawa Prefecture.
  438. The teeth of Honen
  439. The tegoto in 'Rokudan Renbo' (by Jirosa KISHINO), which is tegotomono of the early phase, consists of six stages, whereas three stages are found in 'San Dan Jishi' (by Kengyo (the highest title of the official ranks within the Todo-za) SAYAMA).
  440. The tegoto mono (central music for shamisen, koto and shakuhachi) of jiuta composed by Kengyo MATSURA, who was a blind musician who performed in Kyoto, during the Bunka and Bunsei era.
  441. The tehshu of Iwakuni-jo Castle
  442. The tehshu of Saga-jo Castle
  443. The tehshu of Shimabara-jo Castle
  444. The tehshu of Takamatsu-jo Castle (in Sanuki Province)
  445. The tekaeshi techniques include hon-tegaeshi technique, tate-kaeshi technique and kote-gaeshi technique.
  446. The telegraphic address for the name of the JR station is 'Osanite.'
  447. The telegraphic address for the station name is 'Osahotsu.'
  448. The telegraphic address for the station name is 'Toroara.'
  449. The telegraphic address for the station name is 'Torosaka.'
  450. The telephone area code for Japan is '0493' for the whole town area.
  451. The telephone exchange section at the Maritime Self-Defense Force Maizuru District Headquarters (telephone number: 0773-62-2250): select "a public relations officer" following the audio guidance.
  452. The tem "imperial inscription" ('chokugaku' in Japanese) refers to inscriptions at temples which were written by rulers such as the emperor and typically given to temples throughout the country.
  453. The temae (procedure for making tea) for sencha established by Kashin was favored by the court nobles and the literary circles of Kyoto City in the last days of Tokugawa Shogunate, including Tadahiro KONOE or Tadaka ICHIJO.
  454. The temae (tea ceremony procedure) is considerably old-fashioned that retains the atmosphere of the Edo period.
  455. The temae (the manner of a Japanese tea ceremony) of this school has been inherited from the past until today, although the number of the disciples who try to learn its temae has dramatically decreased in recent years.
  456. The temperature during the spring equinox is by and large the temperature of the late November to the early December; and the temperature during the autumnal equinox is almost the same as that of June, and each of these temperatures equals to the average temperatures of the transition periods of autumn to winter, and spring to summer.
  457. The temperature in Aomori was 8 to 10 degrees Celsius lower than usual years.
  458. The temperature inside the kiln is generally kept around 1300 ℃ for baking, and products are usually baked for about sixty hours.
  459. The temperature is also significant because it influences the texture and the taste.
  460. The temperature is high enough and there is no need to warm the soil.
  461. The temperature is kept at around thirty degrees centigrade and the humidity not higher than sixty percent by means of floor panel heating or air conditioning.
  462. The temperature is most important, and the optimal heat condition is checked with the greatest care, the body of blade is then plunged swiftly to a water tank and rapidly cooled.
  463. The temperature must be carefully controlled.
  464. The temperature of some non-volcanic hot springs (such as Arima-Onsen Hot Spring, Yunomine-Onsen Hot Spring and Matsunoyama-Onsen Hot Spring) is extremely high to the extent that the geothermal gradient alone cannot explain.
  465. The temperature of tane can sharply rise during cooking and care should be taken about bursting caused by the air or steam enclosed between the tane and the batter.
  466. The temperature of the earth gradually warmed from the end of the last glacial age to approximately 4,000 B.C.
  467. The temperature of the hot spring is 35.2℃ at its gushing point and 44.1℃ at 1200 meters underground.
  468. The temple Anne made a kanjo (ceremonial transfer of a divided tutelary deity to a new location) on Sekizan Daimyojin (Taizan Fukun) based on the will of Ennin, and built the Sekizanzenin.
  469. The temple again fell into ruin at the end of the middle ages but was relocated to its current site and revived by Tenkai and his disciple Kokai (a monk) where is prospered as one of the Five Monzeki Temples of Tendai Sect in Kyoto.
  470. The temple also entombs the remains of successive Edo period emperors from Emperor Go-Mizunoo to Emperor Komei who reigned at the end of the period.
  471. The temple also faces the Lake Biwa Canal and the area is famous for its beautiful cherry blossoms.
  472. The temple also received an imperial scroll reading 'Kumagaisan' from Emperor Ogimachi.
  473. The temple architectural style was originally introduced from China, and it was developed in sophisticated manners to suit Japanese tastes in the Kokufu Bunka (Japan's original national culture) period of the Heian period.
  474. The temple became a Monzeki Temple (a temple served by chief priests descended from the imperial family or regent family) during the time of 7th head priest Shingon (1151-1236), who also served as the administrator of To-ji Temple and steward of Todai-ji Temple, as a result of a letter sent by Emperor Gohorikawa in 1229.
  475. The temple became a chokugan-ji (temple built by order of the emperor) of Emperor Ichijo, and he thoroughly tried to conduct prosperity, and built a large Buddhist temple with more than 80 rooms.
  476. The temple became a konpon dojo-seminary of Butsuryu-ko practice.
  477. The temple became devoted to the Kegon Sect during the Kamakura period and Jokaku's nephew the monk Myoe, who was responsible for the restoration of Kozan-ji Temple, resided at Jingo-ji Temple.
  478. The temple became particularly famous for blessing those seeking treatment for eye diseases after the eye disease of the daughter of Hidetada TOKUGAWA, second Shogun of the Tokugawa Shogunate, instantly recovered when she prayed to Yakushi Nyorai for her eye disease to be cured.
  479. The temple began as a Tendai Sect temple founded in the year 992 but the head priest in 1307 converted to the Nichiren Sect and changed the name of the temple to Myosen-ji Temple.
  480. The temple began as a thatched hut erected on this site by Nissei (Motomasa) in 1655.
  481. The temple bell erected at Tokei-ji Temple, transferred to Izu Province, currently belongs to Honryu-ji Temple in Izunokuni City, Shizuoka Prefecture.
  482. The temple belonged to Kofuku-ji Temple in Nara and had many temple buildings and branch temples in the Edo period,
  483. The temple belonged to Sanbo-in of Daigo-ji Temple and played a leading role in Tozan sect of Shugendo in the Edo period.
  484. The temple belonged to the Hosso sect.
  485. The temple belongs to the Gochi Group of the Shingon Sect.
  486. The temple belongs to the Tendai sect.
  487. The temple boasts Shojin Ryori (a vegetarian dish).
  488. The temple briefly fell into decline during the early Heian period but was restored at the end of the 9th century by Shingon Sect monk Shobo and was visited continuously by members of the Imperial Family and nobles since the 10th century.
  489. The temple briefly merged with Kennin-ji Temple during the Meiji period but became independent in 1910.
  490. The temple building was burned down in frequent fires caused by war in the late 16th century, but was reconstructed by Hideyoshi TOYOTOMI.
  491. The temple building was restored in the Edo period (around 1670), and the temple became 崇敬寺院 in Yamato region as the Bekkaku-Honzan (quasi-head temple) of Rengikaku.
  492. The temple buildings
  493. The temple buildings are said to have been maintained by Gyoki thereafter.
  494. The temple buildings are scattered between the foot and middle of Mt. Muro located in the north bank of Muro-gawa River which is a branch of Uda-gawa River.
  495. The temple buildings were burned down by embroiled in the Onin War during the time of the thirteenth head priest, Kokyo.
  496. The temple buildings were completely destroyed by fire during the Onin War but the main hall and kara-mon gate (Chinese-style gate) were rebuilt approximately 30 years later in 1521.
  497. The temple built during the Bunsei reconstruction was a temporary one and slightly smaller than the previous temple, and many Buddha statues including a 5.2-meter high statue of Senju Kannon (Thousand Armed Avalokiteshwara) were enshrined there until the Kofuku-ji Temple Museum of National Treasures opened in 1959.
  498. The temple burned down during the Great Hoei Fire of 1708 (the fifth year of the Hoei era), and was relocated to its present-day location.
  499. The temple called Hirose-ji in which Enku is supposed to have stayed does not exist in Hoki Province (mid-west region in Tottori Prefecture) and the details of the temple are unknown.
  500. The temple calls this the Hana Mandala as it expresses Mandala in the form of flowers.
  501. The temple came to be devoted to the Pure Land Sect after Emperor Goshirakawa, Emperor Takakura and Emperor Gotoba studied the teachings of sect founder Honen and he was subsequently granted the temple.
  502. The temple came to be referred to as 'Tanseibutsu Ichiryu-honzan' as the founding priest Tansei serves as the principal image (a statue with implanted hair).
  503. The temple came to belong to the Shingon-sect during the Meiji period.
  504. The temple came to serve as the graveyard of successive members of the three Sen families (Omote Sen-ke, Ura Sen-ke, Mushanokoji Sen-ke) after SEN no Rikyu came to the temple to practice Zen with founding priest Shorei.
  505. The temple came under the umbrella of To-ji Temple in 1879, and Daigo-ji Temple and Sanbo-in had their names on the lists of Jogaku-ji (a limited number of private temples protected by officials) and main head temples, but they became independent and publicly declared the Daigo School of the Shingon Sect in 1905.
  506. The temple can also be reached by ascending the mountain on foot.
  507. The temple contains the tomb of the monk Gyoki who dedicated himself to work beneficial to the community such as building bridges and flood controls, and even had a part in the construction of the Great Buddha of Todai-ji Temple in the Nara Period.
  508. The temple counts among Takashima Nanaka-ji Temple (seven temples of the Tendai sect in Takashima City).
  509. The temple crest is the Arisugawa crest.
  510. The temple decided to sell the three-storied pagoda to raise the repair cost.
  511. The temple declined in the Sengoku period (period of warring states), however, after entering the early-modern times, Soko GESSHU, a restorer of Taijo-ji Temple in Kaga (Kanazawa City) entered into the temple in 1680, and the temple was restored by support from the Honda family, the principal retainer of the Kaga Domain.
  512. The temple encourages people who can walk the distance, not to use the cable car and visit and worship the temple on foot.
  513. The temple enjoyed extravagant Imperial patronage but went into decline and disappeared after the Onin War.
  514. The temple enshrines Kobodaishi-zazo (the Sitting Statue of Kobodaishi) (Kusari Daishi), an important cultural property.
  515. The temple enshrines an image of Nyoirin Kannon once enshrined in Hokke-do Hall (Yoritomo's jibutsu-do hall (the nobility's private Buddha statue hall)).
  516. The temple entered a period of decline during the Sengoku period (period of warring states) but was later restored and in the Edo period received a license to trade from the Edo bakufu (Japanese feudal government headed by a shogun) as well as possessing many branch temples.
  517. The temple even became the subject of a Noh song recited in a dream by ARIWARA no Narihira in the plot of 'Ise Monogatari' (The Tales of Ise) but over the years it gradually fell into decline.
  518. The temple expels evil spirits.
  519. The temple fell into ruin during the Sengoku Period (Period of Warring States) but was restored in 1602 by military commander and poet Yusai HOSOKAWA.
  520. The temple fell into ruin following the Onin War but was rebuilt in 1703 by Keishoin (mother of 5th Tokugawa Shogun, Tsunayoshi TOKUGAWA's).
  521. The temple flourished as a temple for folk religion such as Chiko Mandala, Kobo Daishi (a posthumous title of the priest Kukai), Prince Shotoku after the Medieval period.
  522. The temple gate is set up to be the temple gate at Nanzen-ji Temple in Kyoto.
  523. The temple grounds also include Dai Nenbutsu-do (housing a stage for Kyogen, designated an Important Cultural Property), a bronze statue of Isami KONDO and the Mibu burial mound.
  524. The temple grounds are designated a national historic landmark, as well as a natural monument in the form of the "Mt. Hiei Bird Breeding Area."
  525. The temple grounds contain the graves of many court nobles including the Nijo family, the Sanjo family, the Shijo family, the Sanjonishi family, the Takatsukasa family, Jinsai ITO, Togai ITO, Ryoi SUMINOKURA and Soan SUMINOKURA.
  526. The temple grounds includes a garden featuring artificial hills and springs that is said to have been created by Soami during the Muromachi period, and the Garden of Kirishima said to have been created by Enshu KOBORI during the Edo period.
  527. The temple grounds is designated as a national historic site.
  528. The temple grounds were originally the site of TAIRA no Shigemori's villa, and then later became the site of Kanezane KUJO's mountain villa.
  529. The temple had been repeatedly devastated by fire and the current buildings were reconstructed in 1794.
  530. The temple had remained prestigious from middle ages right through to recent times as the fourth Zen temple of the Kyoto-Gozan.
  531. The temple had two halls, in the direction of East and West, Nishimuki-do (looking towards the west) was closed and currently only the Higashimuki (looking toward east) stands.
  532. The temple halls were destroyed by fire during the Hamaguri Rebellion but were soon rebuilt and survive to today.
  533. The temple has 9 sub-temples (Kuhon-in, Jujo-in, Senmyo-in, Hoon-in, Onmei-in, Zengyo-in, Honmyo-in, Jissei-in, Kyoho-in).
  534. The temple has Nichiren Shonin Bunkotsu Do (A hall to place some of the Nichiren's ashes) founded by the second chief priest, Niccho.
  535. The temple has Tafuku shrine noted in connection with Shinra-Saburo (MINAMOTO no Yoshimitsu) in the precinct.
  536. The temple has a bronze statue of Nichiren created by Koun TAKAMURA.
  537. The temple has a close connection to the imperial household, having been converted from Emperor Saga's villa.
  538. The temple has a deep connection to the Daikakuji lineage emperors of the Southern Court.
  539. The temple has a large dimensions extending up to the south of Rokujo-oji Street and measured 3 cho from east to west and 5 cho from north to south.
  540. The temple has a layout in which Chumon gate was placed in the south and the Kondo in the north of corridor.
  541. The temple has a place for the scattering of cremated remains which was constructed in 2006.
  542. The temple has a stone hoto-pagoda (Important Cultural Property) reported to have been erected for the repose of Mochiuji ASHIKAGA's soul.
  543. The temple has a tomb of Matsunosuke HIROKI, one of the feudal retainers of Mito Domain who assassinated Tairo (chief minister) Naosuke II in the Sakuradamongai Incident.
  544. The temple has attracted many geiko (professional female entertainers) in Naramachi as a 'kakekomi-dera' (refuge temple) since Benzaiten (the Goddess of Music and Art) was enshrined in the main hall, and the temple has another name Fuku (fortune)-in Temple.
  545. The temple has been the Imperial Family's place of prayer since its founding in 1678 by Enkoin Buneini, a wet nurse of Emperor Reigen.
  546. The temple has both the Bankan-en Garden (meaning difficult to leave, and also known as 'picture frame garden') in which a 300 year old sal tree (Shorea robusta) stands and the Tsuru-Kame Garden (viewed through a grating within the building).
  547. The temple has extensive grounds of over 6.6 million sq.m. on Mt. Daigo (Mt. Kasatori) in the east side of Fushimi Ward.
  548. The temple has long been known as a sacred ground for Monju belief and it is taken up as the subject matter of the Noh song 'Kusedo.'
  549. The temple has many Buddhist images created in the Kamakura period, which include its principal image, Shaka Nyorai ryuzo (standing statue of Shaka Nyorai (Shakyamuni)).
  550. The temple has many cultural assets including its Kon-do Hall (main hall) and Kodo Hall (lecture hall), both founded in the Nara Period.
  551. The temple has only recently become famous as the peony temple but it was once a bleak sight.
  552. The temple has received the backing of influential individuals including those from the Hosokawa and Toyotomi families and continued to flourish into modern times.
  553. The temple has tombs of the Hiki family, Ichiman's tomb, and Jakushi Myojin.
  554. The temple having a garden designed by Muso Soseki is known as 'the Temple of Flowers.'
  555. The temple history describes it as a statue of Sho Kannon, but it was originally made to be a statue of Miroku Bosatsu by the sculptor Kaien in 1253.
  556. The temple history in the Heian period is not so clear, but it seems that Kairyuo-ji Temple was under the control of Kofuku-ji Temple.
  557. The temple history mentions 'agate' cornerstones, however, they are actually marble.
  558. The temple history states that a bo ran by Dengyo Daishi Saicho up on Mt. Hiei is the origin.
  559. The temple holds a deep connection to the imperial household with successive imperial princes serving as chief priest so that, even today, it maintains the feel of an imperial palace.
  560. The temple holds memorial services for animals, including cats.
  561. The temple is a branch temple of Muro-ji Temple, and it is built as the south gate of the principal temple.
  562. The temple is a branch temple of Saidai-ji Temple (Nara City), belonging to the Shingon Ritsu sect.
  563. The temple is a branch temple of Todai-ji Temple, belonging to the Kegon sect.
  564. The temple is a fudasho (temples where amulets are collected) of Yamato boke-fuji (prevention of senility) reijo kai, Yamato Shichifuku Happo no kai and Yamato jusan butsu reijo kai.
  565. The temple is a place of worship for several gods, Amenooshihomimi and Takuhatachijihime and their child, Nigihayahi
  566. The temple is a place where visitors go to view the new green leaves and red autumn leaves, and the unique black floor which reflects the surrounding scenery is also known as "The Green Leaf Floor" or "The Red Leaf Floor".
  567. The temple is also a famous spot to view sakura (cherry) flowers in spring and lotus flowers in summer.
  568. The temple is also an iemoto (the head family of a school) of a flower arrangement school, 'Yamamura Goryu.'
  569. The temple is also called Imai Gobo.
  570. The temple is also famous as a temple for a prosperous trade as it enshrines Toyouke-Omikami, Geku (the outer shrine) of Ise-jingu Shrine, in the gardens.
  571. The temple is also famous as the place in which the 7th chief priest Takuan Soho, who is believed to have invented the pickle 'Takuan', instructed Musashi MIYAMOTO in the secrets of kendo (Japanese swordsmanship).
  572. The temple is also known as Hokozan Myoki-zenan.
  573. The temple is also known as Kazan-ji Temple and is referred by this name in The Great Mirror.
  574. The temple is also known as a "pokkuri-dera," where worshipers pray for their own "pokkuri" death (i.e. they hope to pass away without having any extra suffering) and thus attracts elderly worshipers.
  575. The temple is also known as the Ningyo-dera Temple (Doll Temple).
  576. The temple is also known by the names Hachioka-dera, Hoko-ji, Hatanokimi-dera and Uzumasa-dera.
  577. The temple is also known for its painting of the Blue Acala, one of the Three Great Acalas of Japan.
  578. The temple is also referred to in 'Konjaku Monogatarishu' (The Tale of Times Now Past) and 'Kokon Chomonju' (A Collection of Tales Heard, Past and Present).
  579. The temple is also well-known for Jusan Mairi (a temple visit made by 13-year-old children to give thanks for their coming of age), Harikuyo (memorial service for old needles) and the ancestor deity of lacquer.
  580. The temple is believed to have been the place in which Imperial Prince Sawara was confined after becoming suspected as being the mastermind of FUJIWARA no Tanetsugu's assassination and Kukai is also said to have briefly resided here.
  581. The temple is built on the site of TAIRA no Shigemori (Lord Komatsu)'s villa, and where the Torodo Hall - so named because he used to light 48 toro (garden lanterns) and have everyone recite the Nenbutsu - once stood, Kanezane KUJO had the site converted into a mountain villa after the Taira clan was destroyed.
  582. The temple is closely connected to Atago-jinja Shrine (located on the peak of Mt. Atago) and known for its relationship to figures such as Kuya, Honen and Kanezane KUJO.
  583. The temple is commonly called "Kukozo-san of Takahi-cho."
  584. The temple is commonly called Rokudo-san.
  585. The temple is commonly known as "Shiunseki."
  586. The temple is commonly known as Kodo.
  587. The temple is considered to have been built in the Hakuho period, and abolished in the middle of the Heian period.
  588. The temple is currently served by 65th chief priest Nanjo Nichiji.
  589. The temple is designated as part of a UNESCO World Heritage Site under the name Sacred Sites and Pilgrimage Routes in the Kii Mountain Range.
  590. The temple is devoted to the principal image Fugen Bosatsu and is said to have been founded by Saicho.
  591. The temple is extremely important to the history of Buddhism in Japan with deep historical connections to Todai-ji Temple and Kofuku-ji Temple in Nanto (the southern capital (Nara)) and known to have been resided at by the eminent monk Gedatsubo Jokei.
  592. The temple is famous for its hydrangea flowers.
  593. The temple is famous for rose and calls itself Hana Mandala (Mandala expressed by flowers).
  594. The temple is famous for the "Kani no Ongaeshi" tradition written about in Konjaku Monogatarishu (lit. Anthology of Tales from the Past).
  595. The temple is famous for the 'Incident at Honno-ji' when Nobunaga ODA was attacked by Mitsuhide AKECHI.
  596. The temple is famous of its Kifudo painting which is one of the three most famous fudos in Japan, and its Kannon-do Hall (a temple dedicated to Kannon) is the stamp office for temple number 14 of Saigoku Sanjusankasho.
  597. The temple is in Kurashiki City, Okayama Prefecture.
  598. The temple is in the place used as his father Norinaga WADA's base, and it has a memorial tower for Takanori KOJIMA and his family.
  599. The temple is independent (formerly belonged to the Jimon school of the Tendai Sect), its Kaiki (founding priest) was Joki and it is dedicated to the principal image of Fudo Myoo (a Kamakura period wooden statue).
  600. The temple is known as 'Botamochi dera' (Temple of botamochi rice cake).
  601. The temple is known as 'Take no Tera' (a temple of bamboo).
  602. The temple is known as 'Temple of Flowers.'
  603. The temple is known as 'hagi no tera' (Temple of Japanese Bush Clovers).
  604. The temple is known as a place to pray for the success of those engaged in the traditions of kodan (storytelling), rakugo (comic storytelling) and manzai (comic dialogue) that developed from Buddhist sermons.
  605. The temple is known as the site of the residence of Shikibu MURASAKI.
  606. The temple is known as where MINAMOTO no Yoshitsune stayed and wrote 'Koshigoe-jo' (MINAMOTO no Yoshitsune's letter to OE no Hiromoto to ask an intercession to MINAMOTO no Yoritomo for him).
  607. The temple is known for Okame no monogatari (The Story of Okame) and Daikon-daki (daikon radish cooking festival) which is the signature December event.
  608. The temple is known for holding a wooden statue of a wealthy merchant, Ryoi SUMINOKURA, from the Edo period.
  609. The temple is known for its colored autumn leaves, and the site is illuminated at night.
  610. The temple is known for its statue of the Bodhisattva Maitreya sitting contemplatively in the half-lotus position, a National Treasure, and is one of the seven major temples constructed by Prince Shotoku.
  611. The temple is known for the 'Niju-go Bosatsu Neri Kuyo' (a procession of 25 children who parade around the temple dressed as bodhisattvas) festival held in October every year, and the grounds contain the grave of NASU no Yoichi.
  612. The temple is located halfway of Mt. Yoshino, a place famous for cherry blossoms.
  613. The temple is located in Hidaka City, Saitama Prefecture.
  614. The temple is located on Yagyu Road connecting the heart of Nara City to Yagyu Village.
  615. The temple is located to the side of Dosen-ji Temple.
  616. The temple is managed by Kongoo-in Ichigon-ji Temple, which is located at Daigo, Fushimi Ward, Kyoto City.
  617. The temple is more often referred to as 'Yamazaki Shoten' or 'Yamazaki no Shoten-san' than 'Kannon-ji Temple' and has many devout worshippers.
  618. The temple is now led by the sixty-second head priest, Eisho ITAMI.
  619. The temple is one of En no Gyoja's holy places and the 15th fudasho (temple where amulets are collected).
  620. The temple is one of the sixteen Kyoto Head Temples of the Hokke Sect.
  621. The temple is open to visitors between 10:00 and 14:00.
  622. The temple is positioned roughly in between Mt. Mimimashi and Mt. Unebi, two of the Three Mountains of Yamato, and its principal image of Budda is Juichimen Kannon (Eleven-faced Kannon).
  623. The temple is referred to as 'The Grand Head Temple of the West' in contrast to the sohonzan (grand head temple) of the Rokujo lineage on Mt. Minobe in the east which has approximately 700 branch temples.
  624. The temple is registered as a World Heritage as a part of 'Buddhist Monuments in the Horyu-ji Area.'
  625. The temple is reported to have been founded by Ennin in 835 and restored by Jakugen in 1013.
  626. The temple is reported to have originated in the training hall of Tendai Shomyo (Buddhist liturgical chant) built by Ennin during the early Heian period.
  627. The temple is reputed to be where Kuranosuke OISHI retired and is also known as Taiseki-ji Temple.
  628. The temple is reputed to have been established during the Heian period as the sub-temple for retirement of the Tendai Sect Hanju-in Temple in modern-day Hanjuinmae-cho, Imadegawa Street Senbon Higashi-iru, Kamigyo Ward, Kyoto City.
  629. The temple is said to be the place where Takanori stayed to receive medical treatment after he got severe injury at the Battle of Kumayama.
  630. The temple is said to have been constructed by the Emperor Shomu to pray for the safe construction of the Rushanabutsu-zo statue (Great Buddha at Todai-ji Temple).
  631. The temple is said to have been founded by Gyoki, a priest in the Nara period who engaged in welfare activities such as building bridges, and who also contributed to the raising of the Great Buddha of Todai-ji Temple.
  632. The temple is said to have been founded by Tokiyori HOJO's wife.
  633. The temple is said to have been founded by Zengen in 824 and restored during 1501-1504.
  634. The temple is said to have been opened by Nichizo Shonin (the holy priest Nichizo) during the Engi era (901-922) of the Heian period.
  635. The temple is said to have began as Kanshinzan Shinzan-ji Temple that was founded during the Nara period by Hosso Sect monk Gien before being revived by Ryoben during the Tenpyo era (729-748).
  636. The temple is said to have stood on the former site of the mountain villa of FUJIWARA no Sadaie, a court noble during the early Kamakura period, and was restored as a temple during the Edo period by the Reizei family, descendants of the FUJIWARA no Sadaie.
  637. The temple is served by chief priests of the Hanazono family.
  638. The temple is situated 30 minutes walk to the east of the bus stop.
  639. The temple is situated at the foot of Mt. Tenno, below Hoshaku-ji Temple.
  640. The temple is situated halfway up the mountain across the valley from Mt. Yoshino, where there are Kinpusen-ji Temple and Yoshimizu-jinja Shrine.
  641. The temple is situated in the east of the area of Nishijin and the entrance gate on the western side of the precinct faces Senbon-dori Street.
  642. The temple is situated to the south of Nijo-jo Castle and was originally a kin-en (a garden for the emperor) adjoined to the Imperial Palace in the city of Heian-kyo.
  643. The temple is the 7th temple of the 18 Holy Places of Butto-koji (Old Temples with Pagodas).
  644. The temple is the fourteenth of Honen's Twenty-Five Fudasho (temples that issue sacred amulets).
  645. The temple is the setting for Yukio MISHIMA's novel entitled 'Kinkaku-ji' (The Temple of the Golden Pavilion).
  646. The temple is thought to have gone into decline as Shubin, the priest of Sai-ji Temple, grew weaker.
  647. The temple is unique among Japan's Buddhist temples as it maintains a Chinese style from its buildings and Buddhist imagery to its ceremonies and vegetarian food.
  648. The temple is usually called "Kurotani-san."
  649. The temple is well known as the place where TAIRA no Kiyomori's daughter Kenrei Mon-in lived in seclusion after the defeat of the Taira family and is closely connected to "The Tale of the Heike."
  650. The temple known as "Hase Kannon" enshrines nine meter high Eleven-faced Kannon (Goddess of Mercy) as the principal image.
  651. The temple later fell into ruin but was revived by Priest Gaho Jisho of Makinoosan-ji Temple in Izumi Province between 1175 and 1178, during which time the main hall, sutra hall, treasure pagoda and guardian shrine were built.
  652. The temple later fell out of use.
  653. The temple layout of Yamada-dera Temple shows that the inner gate, the tower (assumed to be a five-storied pagoda), the kondo, and the lecture hall all lie straight on a central line from south to north, which is similar to the Shitenno-ji-style temple layout.
  654. The temple legend described the temple was founded in 752.
  655. The temple legend names Unkei as its creator but the actual sculptor remains unknown.
  656. The temple legend says that it was established by Kuya, the founder of Odori Nenbutsu (Buddhist invocation with beating a drum or a bell), on the northwest corner of Shichijo-dori Avenue Horikawa-dori Street in 937, and it belonged to the Tendai sect at first, but converted to the Jishu sect in 1284.
  657. The temple legend says the founder of the temple is a monk, Houon.
  658. The temple lies halfway up Mt. Kokuzo, a slightly high hill located almost in the middle of Yamanobe-kita-michi (northern road of Yamanobe road) closer to Tenri City situated on the south of Nara City.
  659. The temple made two monks take it back to the Kira family, and Magobe SODA, a chief retainer, and accepted it together with Kunai SAITO.
  660. The temple maintained a large complex even after the abolishment of Nagaoka-kyo as capital city and it is reputed to have had in excess of 10 priests' living quarters during the Momoyama period.
  661. The temple maintains a policy of not opening to sightseers and there are no special openings.
  662. The temple name 'Kengo' comes from the fact that its honzon are both Hokken no Shakyamuni and Raigei no Amida, that is, the Shakyamuni who sends a person to Saiho Gokuraku Jodo (The West Pure Land of Amida Buddha) and the Amida who receives him.
  663. The temple name Hoto-ji Temple (lit. burial ground temple) originated due to the fact that the remains Nichiren, Nichiro and Nichizo were interred at the temple.
  664. The temple name became Kongobu-ji Temple after the merger in 1869 between Seigan-ji Temple in Koyasan founded by Hideyoshi TOYOTOMI in 1593 for the repose of the soul of his mother, Omandokoro (Mother of the chief Adviser to the Emperor), and Kozan-ji Temple founded by Mokujiki Ogo in 1590.
  665. The temple name is pronounced "Kakuan-ji" rather than "Gakuan-ji".
  666. The temple name is usually read 'Eikan-do' (永観堂) but it is considered correct to read the monk's name 'Yokan (永観).'
  667. The temple occupied a large area of three blocks in the north-south direction (about 330 m) and two and a half blocks in the east-west direction (about 275 m).
  668. The temple of the Soto sect is called Myoko zan Kyusho-ji Temple.
  669. The temple of which a princess or a daughter of nobility becomes a chief priest.
  670. The temple office (set up within Daigo-ji Temple)
  671. The temple once flourished under the patronage of the government and imperial family, and the surrounding villages were designated as Kaiin-ji Temple territory.
  672. The temple once possess 2 Important Cultural Property designated color on paper Sanno Reigenki (Miracles of Sanno-jinja Shrine, created during the Muromachi period, donated by Chikayoshi IMAEDA) but these came to be owned by the Kuboso Memorial Museum of Arts, Izumi after the Second World War.
  673. The temple once was in the valley of Hibara of Mt. Miwa and performed as a temple of Mountain Buddhism, but moved down to the current place when the Meiji government issued the Ordinance Distinguishing Shinto and Buddhism at the very beginning of the Meiji period.
  674. The temple originally belonged to the Shingon Sect but converted to Jodo Sect and was moved to its current site in 1554.
  675. The temple originated from Ojo-in Temple, which was founded by the Jodo sect priest Ryochin, where Hotoke-gozen, Gio, a dancing girl, who won TAIRA no Kiyomori's favor, entered as a priestess.
  676. The temple originated from a training hall dedicated to the eleven-face Kannon founded in the year 951 (in the mid-Heian period) by monk Kuya ICHIHIJIRI who was known for chanting the name of Buddha while beating a bell and dancing, and was called Saiko-ji Temple at first.
  677. The temple originated in the year 984 when Kaisan, a monk from Mt. Hiei, enshrined the Amida Nyorai statue of Jogyo-do Hall on Mt. Hiei in the villa of FUJIWARA no Senshi (mother of Empeor Ichijo).
  678. The temple overlooked Osaka, a key junction for fluvial traffic at the mouth of the Yoda-gawa River.
  679. The temple played an important role in Japanese history of Buddhism.
  680. The temple possesses numerous cultural properties, but the majority of them except buildings have been deposited at the national museums in Tokyo and Kyoto.
  681. The temple possesses the pictures painted by Tohaku HASEGAWA in the Azuchi-Momoyama period and their related materials.
  682. The temple precinct (Osawa-no-ike Pond etc.) is often used as a location for shooting films and television programs (especially period dramas).
  683. The temple precinct also contains a statue of Mizuko Jizo (a deity that helps to deliver miscarried and aborted fetuses to buddhahood), and the Jizo-sama temple fair is held in which a Mizuko Kuyo memorial service for stillborn and aborted fetuses is conducted.
  684. The temple precinct features a large number of maple trees including three-pointed leaf maples known as 'Tsuten Momiji' which were brought to Japan from Sung Dynasty China.
  685. The temple precinct has been designated both a national historic site and a UNESCO World Heritage Site as one of the Historic Monuments of Ancient Kyoto.
  686. The temple precinct is located to the north of Kyoto Imperial Palace, adjacent to Doshisha University.
  687. The temple precinct retains a Heian period temple atmosphere with a Pure Land style garden centered around a pond and a main hall and three-storey pagoda remaining from the late Heian period.
  688. The temple precincts also contain a stone pagoda that is said to be a burial mound containing the head of Yoshinaka KISO.
  689. The temple precincts also contain the Denden-gu Shrine that enshrines the guardian deity of electricity and radio waves.
  690. The temple precincts also contain the famous 'Zenki-sui' spring.
  691. The temple precincts contain one of the Ten Wells of Kamakura, 'Kame no I,' and a cave named 'Meigetsu-in Yagura' dug in the side of a large rock (the small pagoda within is thought to mark the grave of Norikata UESUGI).
  692. The temple precincts have been designated as a national historic landmark, called "Kyoogokoku-ji Keidai."
  693. The temple precincts occupy an area of 13,500 square meters in the city and contains a lot of historical architecture.
  694. The temple prospered as a "Monzeki Temple" served by successive Cloistered Imperial Princes (male members of the Imperial family who were granted the title Imperial Prince after joining the Buddhist priesthood).
  695. The temple prospered as the central temple of Tendai Sect esoteric Buddhism but went into decline due to factors including destruction by fire.
  696. The temple reached the height of its prosperity by accepting the Kamakura shogunate's becoming believers in Buddhism but came to decline as it was burned by the Southern Court in conflicts at the end of the Kamakura period.
  697. The temple received an imperial sanction from the Emperor Godaigo in 1334 and became a chokugan-ji (temple built by the will of the emperor).
  698. The temple received the devotion of the imperial family and shogun families during the Muromachi period but fell into decline as a result of a fire that started during the Onin War (1467-1477).
  699. The temple refers to these statues as 'Shimyo Bosatsu' and 'Shiroku Bosatsu' but these deities do not ordinarily carry the title 'Bosatsu.'
  700. The temple remains a branch temple of the Nichiren Shoshu Sect.
  701. The temple resulting from the merger inherited the temple registration of Izumo-ji Temple to became named Izumo-ji Temple on Mt. Goho and a Bishamonten statue said to have been carved by Saicho (also known as Denkyo Daishi) himself was installed as principal image.
  702. The temple returned to the Nichiren Shoshu Sect when a new head priest was appointed following the departure of the head priest who had left the Nichiren Shoshu Sect.
  703. The temple serves as a holy place to protect the Imperial Family from the unlucky southwest direction of the imperial palace.
  704. The temple site is said to be where a mansion of a warrior, Yorimoto SHIJO, once stood, and the temple was rebuilt in the modern times.
  705. The temple site was formerly Kujo-tei, one of the estates of the Fujiwara clan, and temple originates from the Kujo-do Hall (or Kujo-in) that was operated by FUJIWARA no Michinaga's grandson FUJIWARA no Nobunaga.
  706. The temple site was long and slender in the north and south direction with about 440 meters in north and south and about 220 meters in east and west.
  707. The temple stands on the side of Mt. Aoba (Kyoto Prefecture/Fukui Prefecture) that lies on the boundary between Maizuru City and Takahama-cho, Oi-gun, Fukui Prefecture.
  708. The temple stands on the side of Mt. Nariai (569m), a location that provides a panoramic view of Amanohashidate, but at the time of its founding was located even higher up the mountain and was a training seminary for shugendo (Japanese mountaineering asceticism).
  709. The temple stands on the site of 'Tatsunokuchi no honan' (Tatsunokuchi Persecution).
  710. The temple started as a nenbutsu-dojo (training hall for Buddhistic invocation) founded by Hoju IMAI (Nyudo Hyobubo KAWASE) who was of the same lineage as important people of the Hongan-ji Temple (1532-1555).
  711. The temple still remains today.
  712. The temple thereupon sought to escape danger by relocating to Tanba Province.
  713. The temple village flourished as an autonomous city after being disarmed by Nobunaga ODA.
  714. The temple was again completely destroyed by fire after Yoshimitsu ASHIKAGA's death (1425).
  715. The temple was also destroyed by fire (the Tainei-ji Incident).
  716. The temple was besieged during the Ishiyama War by Nobunaga ODA and after a decade-long battle, the chief priest of the sect, Kennyo, under attack from Nobunaga, made a peace settlement with him in 1580.
  717. The temple was built by Tenkai, a monk of the Tendai sect who served the Edo bakufu and was also called 'Kokui no saisho' (a priest who has influence in politics) here in 1615, after Hossho-ji Temple (Kyoto) was granted by Emperor Goyozei.
  718. The temple was built during the Eikyu era (1113 - 1118) by Yorizane, the second chief priest of Kofuku-ji Temple Daijo-in, by imperial order of Emperor Toba, and afterward, the third chief priest Jinban took over the project to reorganize the buildings of the temple.
  719. The temple was built in 1368 by Yoriyuki HOSOKAWA, a busho (Japanese military commander) who was a kanrei (shogunal deputy) of the Muromachi bakufu (Japanese feudal government headed by a shogun).
  720. The temple was built in 1406 by monso (founder) Nichijin.
  721. The temple was built in 1960.
  722. The temple was closed amidst the chaos of the anti-Buddhist movement at the beginning of the Meiji period but was eventually revived in 1875.
  723. The temple was constructed on the site on which Pure Land sect founder Honen spent the latter half of his life and passed away, with the current large monastery being built after the Edo period.
  724. The temple was converted into a castle-like structure during the early Edo period.
  725. The temple was damaged by fire on numerous occasions and each time was rebuilt with the assistance of the Fujiwara clan but the temple fell into ruin as the Fujiwara clan declined.
  726. The temple was damaged by fire on numerous occasions throughout the Edo period and the two-storey pagoda was not rebuilt after being completely destroyed by fire in 1906.
  727. The temple was declining in power due to the Onin War, but it was restored over the years between 1596 and 1615 by Ekei ANKOKUJI.
  728. The temple was designated as the prayer hall of Daijo-in Temple in the Muromachi period.
  729. The temple was destroyed by fire and reconstructed in 1661.
  730. The temple was destroyed by fire and reconstructed in 1708.
  731. The temple was destroyed by fire and reconstructed in 1788.
  732. The temple was destroyed by fire at the beginning of the Edo period.
  733. The temple was destroyed by fire during the Onin War (1467-1477).
  734. The temple was destroyed by fire in 1179 but was rebuilt by MINAMOTO no Yoritomo.
  735. The temple was destroyed by fire in the Bunsei era.
  736. The temple was destroyed by the Great fire of Tenmei in 1778 and later reconstructed.
  737. The temple was destroyed in the Great Fire of the Tenmei era in 1788 but reconstructed soon after.
  738. The temple was donated 100 "sustenance" households (fuko) following Tamemitsu's death in the year 992.
  739. The temple was erected on March 10, 1981.
  740. The temple was established as a Shugendo (Japanese mountain asceticism-shamanism incorporating Shinto and Buddhist concepts) lineage mountain temple in the 12th century and possesses many cultural properties including Buddhist statues dating back to the time of the temple's founding.
  741. The temple was established by Jikei Daishi Ryogen in April (or May), 964.
  742. The temple was established by Kita no Mandokoro (Kodaiin), the lawful wife of Hideyoshi TOYOTOMI, to pray for the soul of her late husband, and it was named 'Kodai-ji' after the name taken by Kita no Mandokoro when she became a Buddhist nun.
  743. The temple was established in Mt. Kinugasa by the kanrei (shogunal deputy) of the Muromachi Shogunate, Yoriyuki HOSOKAWA in 1367.
  744. The temple was formally founded in 1325 with the principal image Shaka Nyorai and Daito-kokushi Shuho Myocho serving as kaiki (patron of a temple in its founding).
  745. The temple was founded as a Nenbutsu seminary by Priest Tansei in 1609.
  746. The temple was founded as a nunnery by Taichu Shonin.
  747. The temple was founded at the site previously used by Ganjin as a lodge and is a very historic temple for having commandment lectures from such famous priests as Enson, Ensei, Kakujo and Ukon during the Kamakura period.
  748. The temple was founded before Norikata's death in 1394.
  749. The temple was founded by Ane in the year 864 as a Tendai Sect temple but was restored and converted to the Rinzai Sect during the Genroku era (1688-1704).
  750. The temple was founded by Dengyo Daishi Saicho and is dedicated to the principal image statue of Bhechadjaguru (withheld from public view).
  751. The temple was founded by En no Ozunu, an ascetic and mystic in the Asuka period and restored by Shobo in 895.
  752. The temple was founded by Ennin during the Heian period at the order of Emperor Seiwa.
  753. The temple was founded by FUJIWARA no Shoshi (or Tamako) and its principal image is a statue of Amitabha.
  754. The temple was founded by Genyu and is dedicated a set of two mandalas depicting both the Five Wisdom Buddhas of the Diamond Realm as well as the Five Wisdom Kings of the Womb Realm, with Vairocana at the center.
  755. The temple was founded by Gyoki in the year 724 under the order of Emperor Shomu.
  756. The temple was founded by Gyoki, later restored by Muso Soseki and its principal image is Amida Nyorai.
  757. The temple was founded by Kaiken, a priest of Enjo-ji Temple (Mii-dera Temple), and its principal image is Ksitigarbha.
  758. The temple was founded by Kaisan and is devoted to the principal image statue of Amida Nyorai.
  759. The temple was founded by Kukai's leading disciple Shinjo Sozu and is dedicated to the principal image Amida Nyorai.
  760. The temple was founded by Kuya.
  761. The temple was founded by Nisshin in 1436 at the corner of Higashinotoin-dori Street and Ayanokoji-dori Street.
  762. The temple was founded by Saicho, is dedicated to the principal image Bhaisajyaguru and has the honorific mountain prefix 'Gyozan'.
  763. The temple was founded by Zoyo and its principal image is a statue of Fudo Myoo.
  764. The temple was founded by head priest Saicho (posthumous awarded the title Dengyo Daishi).
  765. The temple was founded by kaiki (founding patron) Emperor Kameyama and kaisan (first chief priest) Mukan Fumon (Daimyo-kokushi), and its principal image is Shakyamuni (Buddha).
  766. The temple was founded by kaiki (patron of a temple in its founding) MINAMOTO no Yoriie, kaizan (founding priest) Yosai and is dedicated to the principal image Shaka Nyorai.
  767. The temple was founded by the kaizan (founding priest) Sanyo Genkitsu (Kanshitsu) and the kaiki (founding patron) Ieyasu TOKUGAWA, and its honorific mountain prefix is 'Mt. Zuigan.'
  768. The temple was founded in 1289 by Bukkoku Kokushi, the first chief priest during the Kamakura period.
  769. The temple was founded in 1509 by Kogaku Soko (Daisho Kokushi), the 76th chief priest of Daitoku-ji Temple.
  770. The temple was founded in Nijokarasuma in 1587 by Teian in order to pray for the departed souls of Nobunaga ODA and his son, Nobutada ODA.
  771. The temple was founded in the mid-Nara period and is known to have been a typical Nara period temple within the grounds of Minamiyama-jo Castle and a large scale that was comparable to the surviving state-supported provincial temple pagoda.
  772. The temple was given the imperial scroll by Emperor Daigo in the Engi era (beginning of the 10th century), but other than that, its history until the medieval period is not clear.
  773. The temple was initially located in front of Zao-do Hall in Kinpusen-ji Temple and was referred to as Mitsujo-in Temple, but it was renamed 'Sakuramoto-bo' when the separation of Buddhism and Shintoism took place in 1868.
  774. The temple was known as a high class temple equivalent to the Danrin-ji Temple, which was the Sohonzan (the general head temple) "Seiganji."
  775. The temple was later damaged by fire in 1273 but granted land by Sumeimonin, the wife of the Emperor Gouda, in 1330 and was relocated slightly north of the former Rokujo site to a location west of Takakura-dori Street and south of Higuchikoji (present-day Manjuji-dori Street).
  776. The temple was later destroyed by fire in 1470 during the Onin War.
  777. The temple was later destroyed by fire in 1793 but tea ceremony master and Matsue Domain Daimyo (feudal lord) Harusato MATSUDAIRA (Fumaiko) who revered Enshu rebuilt the temple based on the old drawings.
  778. The temple was later destroyed by fire on numerous occasions, including during the Onin War, and was relocated to northern Kyoto (present-day Iwakura, Sakyo Ward, Kyoto City) and central Kyoto before being restored at its current site in 1676.
  779. The temple was later relocated to numerous sites within Kyoto City by Ashikaga Shogunate family and Hideyoshi TOYOTOMI before being reconstructed on its current site in 1693.
  780. The temple was listed as a United Nations Educational, Scientific and Cultural Organization (UNESCO) World Heritage Site and as a part of the cultural property of Ancient Nara in 1998.
  781. The temple was located on a hill behind the shrine.
  782. The temple was moved again in 1393 to Sanjobomon Horikawa (in present-day Horikawa-dori Oike-dori Streets, Nakagyo Ward) and renamed to Myohon-ji Temple but the original name was restored in 1519.
  783. The temple was moved in 1585 to the location it currently occupies.
  784. The temple was moved to its present location during the generation of Emperor Ogimachi.
  785. The temple was named "Kaju-ji" after the posthumous Buddhist name of Taneko's father (Emperor Daigo's maternal grandfather), FUJIWARA no Takafuji.
  786. The temple was named 'Kosho-ji' (興正寺) after 'Koryu Shobo' (興隆正法, lit. Spreading the noble and correct Dharma) of Emperer Juntoku's order, which was associated with Prince Shotoku, and operated as a center for the dissemination of Shinshu sect nenbutsu.
  787. The temple was named after the ancestries of Cloistered Emperor Kameyama and Go-Uda to become 'Daikakuji-to' before changing 'Jimyoin-to' after the ancestry of Emperor Go-Fukakusa.
  788. The temple was named after the areas resemblance to Jojakkodo (the land in which Buddha's reside as described in the Lotus Sutra).
  789. The temple was originally built by Emperor Montoku creating Busshinin at the south of Somedono Tei (mansion) and enshrining Jizo Bosatsu, as requested by FUJIWARA no Akirakeiko.
  790. The temple was originally built by the honorable priest Gyoki, at the behest of Emperor Shomu.
  791. The temple was originally located in the vicinity of Konbuin-mura Village in Soekami Country, Yamato Province (near present Kintetsu Amagatsuji Station).
  792. The temple was popular into the Sengoku period (period of warring states), but it was in danger of extinction because of the incident of Genki.
  793. The temple was rebuilt in 1361, but in 1518 it was burned down again.
  794. The temple was relocated to a site adjacent to Sansho-ji Temple to the north of Tofuku-ji Temple, the 4th of the Gozan, between 1573 and 1592.
  795. The temple was relocated to its current site (Oike sagaru, Tera machi, Nakagyo Ward) in 1587 under the orders of Hideyoshi TOYOTOMI.
  796. The temple was relocated to its current site during the Edo period by the monk Ishin Suden, who was known as 'The Minister in Black' and had the complete trust of Ieyasu TOKUGAWA.
  797. The temple was relocated to its current site in 1585.
  798. The temple was renamed Obai-in Temple after Hideyoshi instructed Takakage KOBAYAKAWA to construct the main hall and karamon gate in 1586 and renovate the belfry, guest hall and kuri (monks' living quarters) in 1589.
  799. The temple was repaired by Toshiie MAEDA, founder of Kaga Hyakumangoku (the wealthy Kaga Domain with a net worth of 1 million koku of rice) in 1581, after the demise of the Hatakeyama family and it became patronized as the ancestral temple of the Maeda family.
  800. The temple was repeatedly rebuilt following fires, but after its destruction by fire in 1717 it took more than a century to reconstruct the buildings, and it was only in 1819 (Bunsei era) when they were finally reconstructed thanks to contributions by benefactors.
  801. The temple was reportedly founded by Saicho in 805, at the imperial request of Emperor Kanmu.
  802. The temple was reputedly founded at the imperial order of the Emperor Tenchi, whose reign was in the seventh century, and the ancient burial mound of Hashihito no himemiko, a younger sister of the Emperor, is within its vicinity.
  803. The temple was restored by Ryonin, who entered it in 1109 and was regarded as the founder of Yuzu Nenbutsu (reciting of the name of Amida Buddha).
  804. The temple was restored during the Northern and Southern Courts period by Mokuan, a leading disciple of Muso Kokushi, and its name was changed to Kanrin-ji Temple by the second Shogun of the Ashikaga shogunate, Yoshiakira ASHIKAGA, who had become devoted to Mokuan but the name was soon reverted to Zennyu-ji Temple.
  805. The temple was restored in the medieval period by Engaku Shonin of Yuzu Nenbutsu practitioner.
  806. The temple was rewarded by the donation of a painting depicting Buddha's entrance into Nirvana and a bell.
  807. The temple was said to have been founded by TAIRA no Kiyomori in 1157.
  808. The temple was set ablaze on October 3, 1532 by the Rokkaku clan and Hokke Sect followers.
  809. The temple was temporarily closed in 1872 due to the anti-Buddhist movement of the beginning of the Meiji period and the Buddha statues were transferred to Sennyu-ji Temple.
  810. The temple was the fourth biggest temple in Yamato (roughly current Nara Prefecture), after Todai-ji Temple, Kofuku-ji Temple, and Horyu-ji Temple, and they were once called as 'Nikko in the West' due to its huge scale and magnificent buildings of the temple.
  811. The temple was therefore given the name 'Amida Bukko-ji' (lit. Amida Buddha's Light) and this miraculous event is also said to have been connected to the decision to relocate the temple to Shibutani in Kyoto from Yamashina.
  812. The temple was used as Emperor Godaigo's place of imperial prayer during the period of the Northern and Southern Courts (Japan).
  813. The temple was used as a Russian POW camp during the Russo-Japanese War.
  814. The temple was worshipped by the imperial family as the place to pray for easy delivery, and became betto (steward) that administered the imperial family's temples.
  815. The temple went into decline after the middle ages and was abandoned when Haibutsu-kishaku (a movement to abolish Buddhism) took place in the early Meiji period.
  816. The temple went into decline for a period of time but was revived by Kinen Zenyu who had the deep devotion of Emperor Gonara.
  817. The temple went on to prosper as the central temple of Nagato Province.
  818. The temple witnessed the upheaval of the Northern and Southern Courts period and in 1392 was used as the venue for peace negotiations between the Northern and Southern courts.
  819. The temple's Buddhist vegetarian food is a Chinese style cuisine known as Fucha, which is characterized by the use of large amounts of vegetable oil and being served on a large dish from which individual helpings are taken.
  820. The temple's Hoo-do Hall (Phoenix Hall) was a copy of the Amida Buddha's palace in Sukhavati.
  821. The temple's National Treasures include portraits and statues that are highly regarded within the world of Japanese sculpture such as the statue of the principal image, the statue of Kuya Jonin, the statue of TAIRA no Kiyomori and a sitting statue of the bodhisattva Ksitigarbha considered to be an original piece by Unkei.
  822. The temple's biography says that this temple was founded in 799 by Saicho, the originator of the Tendai sect in Japan, and used to be a huge temple which possessed many tacchu (minor temple).
  823. The temple's buildings and precincts
  824. The temple's connection to Kumano deepened in 1236 when Cloistered Imperial Prince Joe, the son of Emperor Goshirakawa, who owned land in the area, served as head priest.
  825. The temple's design resembled that of Shitenno-ji Temple, with the Nanmon (South Gate), Chumon (Central Gate), pagoda, kondo (main hall) and kodo (lecture hall) running in a straight line from south to north.
  826. The temple's formal name is Baisho-in Yakuo-ji Temple on Mt. Arai.
  827. The temple's formal name is Ekomuryozan Honmyo Ryuko-ji Temple.
  828. The temple's formal name is Kachozan Chion-kyo-in Otani-dera.
  829. The temple's former principal image statue of Ksitigarbha seated in the half-lotus position (created during the latter half of the Kamakura period) was known as 'Mibu Jizo' and widely worshipped, but was destroyed by fire along with the main hall by an act of arson committed on July 25, 1962.
  830. The temple's fortune rose by accepting the conversion of Yoshimitsu ASHIKAGA, the third shogun of the Muromachi bakufu, to Buddhism.
  831. The temple's fortunes rose as a chokugan-ji (temple built at the order of the Emperor) in the period of the Northern and Southern Courts (Japan), but they dwindled after the Buddhist temple was burned down in a fire caused by the Onin War.
  832. The temple's founder was priest Shoitsukokushi Hassu Shungaku Shiho who also founded Tofuku-ji Temple.
  833. The temple's founding priest, Yinyuan Longqi was born in Ming Dynasty China's Fuzhou City, Fujian Province in 1592.
  834. The temple's full title 'Shobozan Myoshin-ji' was given by Shuho and derived from the words 'Shoho ganzo nehan myoshin' (approximately meaning 'ultimate enlightenment') spoken by Shaka to his disciple Mahakasyapa.
  835. The temple's garden and buildings are often used as a shooting location for period costume dramas.
  836. The temple's history begins with the establishment of Myoken-ji Temple on Shijo-dori and Kushige-dori Avenues in 1341 thanks to the efforts of the monk Nichizo.
  837. The temple's history says it was founded by Shotoku Taishi (Prince Shotoku) on the order of Emperor Yomei.
  838. The temple's honorific mountain prefix 'Reigizan' (Spirit Turtle Mountain) was also chosen for based on this.
  839. The temple's honorific mountain prefix is Bodaisan and its principal image is Bhaisajyaguru.
  840. The temple's honorific mountain prefix is Myojozan.
  841. The temple's kaiki (founding patron) was Emperor Daigo, the kaizan (first chief priest) was Shoshun and the principal image is the Thousand-armed Cannon.
  842. The temple's kaiki (founding patron) was Nikken, the 67th head priest of Daiseki-ji Temple of Nichiren Shoshu Sect.
  843. The temple's link to Yuzu-Nembutsu came about after 1279.
  844. The temple's monastery was destroyed by fire during the Onin War but was rebuilt in 1481.
  845. The temple's name (lit. Pearl Temple) was given by Ikkyu Sojun after the snow that had settled on the floor, which it was said reflected the moonlight and shone like the surface of a pearl.
  846. The temple's name can be pronounced as both 'Kanshu-ji Temple' and 'Kaju-ji Temple' but its official name is 'Kaju-ji Temple.'
  847. The temple's name is also pronounced 'Anao-o-ji' and 'Ano-uji' as well as being written using different kanji (chinese character) for the word 'o'.
  848. The temple's name is derived from the Eastern Paradise "Toho Joruri Sekai" where Bhaisajyaguru lives.
  849. The temple's name means 'Seitai Goji' (protect the emperor).
  850. The temple's name plate is fairly modest.
  851. The temple's name was derived from a dream that Emperor Godaigo had in which he saw a beam of light shining from the southeast where the wooden statue of Amitabha stolen from Kosho-ji Temple later appeared.
  852. The temple's name was historically written using an alternative character for the word "jo."
  853. The temple's object of devotion is Shaka Nyorai and was founded by kaiki (patron of a temple in its founding) Chonen, with his student Josan serving as kaisan (founding priest).
  854. The temple's origin lies in the temple dedicated to the Five Wisdom Buddhas founded by Kukai's (Kobo-daishi) leading disciple Shinjo Sozu after aspiring to establish a practical training site in the capital.
  855. The temple's original layout has been also restored.
  856. The temple's origins began in 1601 when Ieyasu TOKUGAWA invited Kanshitsu, 9th head of the Ashikaga Gakko (Japan's oldest academic institution), to establish the Enko-ji Temple School in Fushimi.
  857. The temple's origins lie in a thatched hut in which Honen and his disciples practiced Rokujiraisan (worshipping six times daily) during the Kamakura period.
  858. The temple's precincts are incorporated into part of Tokai Shizen Hodo (Tokai Nature Path), and other than the southern path from Wazuka-cho there is a northern path up the mountain from Tahara-cho, Uji.
  859. The temple's precincts surround the peak of Mt. Jubuzan, with an of altitude 685 meters.
  860. The temple's predecessor was the Shingon Sect Gokuraku-ji Temple (founded by Kanpaku (chief advisor to the emperor) FUJIWARA no Mototsune).
  861. The temple's principal image is Nyoirin Kannon.
  862. The temple's principal image is Shijoko Nyorai.
  863. The temple's principal image is the Sacred Avalokitesvara.
  864. The temple's principle object of worship is Shakyamuni Buddha, its founder was Katsumoto HOSOKAWA, and its first head priest was Gensho GITEN.
  865. The temple's role of protecting the tomb of Emperor Goshirakawa ceremonially came to an end in the early Meiji era, but maintains a close connection and also has a replica of the statue of the Emperor housed within the tomb that was created in 1991.
  866. The temple's sango (literally, "mountain name"), which is the title prefixed to the name of a Buddhist temple, is Kisshozan, its principal image is the Eleven-faced Kannon and it was founded by Keiun.
  867. The temple's statue of "Migawari Fudomyoo" is in the Heian period style.
  868. The temple's territory was increased to 1,012 koku as a reward when Cloistered Imperial Prince Saishin was successful in restoring the Great Buddha Hall of Todai-ji Temple.
  869. The temple's title is 'Gyokusen-ji Temple.'
  870. The temple, also called 'Konkomyo shitenno gokoku no tera,' was erected by Emperor Shomu using all the nation's power in the Nara period (eighth century).
  871. The temple, counted as one of the Seven Great Temples, was a big temple comparable to Nara Todai-ji Temple and Kofuku-ji Temple in size.
  872. The temple, founded in 1661, was given the same name as the one in his home in Fuzhou, which, in Japanese is pronounced Obakusan Manfuku-ji and construction proceeded with the support of the Shogun and several Daimyo so that the temple was essentially complete by 1679.
  873. The temples buildings have developed since then, forming the basis of the present Daigo-ji Temple.
  874. The temples had many laypeople called Shuto, Jinin who made up large megalopolises surrounding temples with high economical, learning and craft-making activity called 'Keidai toshi' (temple city) in recent Japanese history studies.
  875. The temples halls were destroyed in both the Great Fire of Temmei Kyoto in 1788 and the fire resulting from the Hamaguri rebellion in 1864.
  876. The temples in which Hoshinno or Nyudoshinno (i.e. a priestly Imperial Prince) lived as a chief priest.
  877. The temples of the Hokke and Nichiren sects worship hoto as their principle image.
  878. The temples of the Shingon sect suffered great damage without regard to their status as head temples or sub-temples.
  879. The temples of the Tendai sect have built pagodas with the floors on both the first and second levels in the shape of a square, and they simply call them 'two-story pagodas.'
  880. The temples on Mt. Hiei and Mt. Koya had had the highest status among temples and shrines and their neutrality and inviolability had been respected through the medieval period.
  881. The temples were damaged by fire during the Tenbun Hokke Disturbance (also known Tenbun-honan) and now only 18 remain.
  882. The temples were not rebuilt after being destroyed during the Onin-Bunmei Wars and now place names are all that remain in the area.
  883. The temples with these gozan statuses have remained fixed since then.
  884. The tempo eventually slows down, koto plays 'suri-tsume' playing technique indicative of the wind to give a pause, and the second vocal part starts.
  885. The tempo is fast.
  886. The tempo is quite fast.
  887. The tempo isn't fast, although the "haya mai" means the 'fast dance'.
  888. The temporally court existed inside the Daishin-in as a matter of form, however, it was actually an administrative court established by the approval of Daijokan (the Great Council of State) and decide a case based on the authority delegated from the Daijokan to the Ministry of Justice
  889. The temporary agent for national affairs is given as an example of something similar to a regent.
  890. The temporary station-house was set up 200 meters north of the regular location.
  891. The ten great temples
  892. The ten quires of Tamakazura consist of short chapters which deal with the story around her, beginning with Hatsune (The First Warbler) and ending with Miyuki (The Imperial Process), in which a year in the Rokujo estate is elegantly depicted, focusing on elegance rather than the plot itself.
  893. The ten temples designated to receive the Hyakuman-to Towers set were kanji (state-sponsored temples): Daian-ji Temple, Gango-ji Temple, Kofuku-ji Temple, Yakushi-ji Temple, Todai-ji Temple, Saidai-ji Temple (Nara City), Horyu-ji Temple, Kawahara-dera Temple, Shitenno-ji Temple, and the Sufuku-ji Temple (Otsu City).
  894. The ten treasures consisted of the following:
  895. The ten year old Crown Prince tried to get engaged to Kagehime, the daughter of MONONOBE no Arakahi, but Kagehime already had an affair with Shibi, the son of the minister Matori.
  896. The tenbin-yagura turret of Hikone-jo Castle is said to have been moved from Nagahama-jo Castle.
  897. The tencho setsu of the Emperor Showa was determined to be April 29 by the imperial edict on March 3, 1927.
  898. The tendency after the war has been to avoid using the word yamato-damashii because of its link to militarism.
  899. The tendency of translation by Martin as described above affected acceptance of international law in east Asia and, in Japan, it was understood combined more deeply with Confucian concept of natural law.
  900. The tendency to doubt the above view on Kochi Komin system is gradually increasing.
  901. The tendency was strong, especially in the eastern regions, and movement aiming at pushing out the power that was a nuisance to zaichokanjin such as mokudai in kokuga or azukaridokoko (management position in trust) in shoen, would lead to the establishment of the Kamakura bakufu (Japanese feudal government headed by a shogun).
  902. The tendency was to promote the formation of the academic cliques, and as a result, to promote the exclusion of the other clans and inheritance of hereditary learning.
  903. The tengu is sometimes identified with Hogan KIICHI.
  904. The tengusa is strained through cloth and the like to remove impurities, and is moved into a container such as a tray.
  905. The tengusa is then stored in a cool dark place for about one year.
  906. The tenjin (second highest-ranking geisha) plays on its Japanese homograph 'tenjin' (the gods of heaven worshipped at shrines).
  907. The tenka of Nobunaga ODA differs from that of Yoritomo, Takauji, and his successor Hideyoshi.
  908. The tenkoku of the Kintai school flourished mainly in Edo, but it became overly decorative and vulgar.
  909. The tennyo left, crying.
  910. The tennyo was, they say, enshrined in Nagu-jinja shrine, Yasaka Town, Takeno County, as Toyoukehime no kami (a goddess of food).
  911. The tenpuku is a madake tatebue that resembles the hitoyogiri.
  912. The tenryo (the shogunal demesne) under the responsibility of Saigokusuji-gundai was the second largest tenryo among the tenryo in the nation.
  913. The tenryo started from the directly-controlled land of the Tokugawa clan during the period of the Toyotomi clan's regime, and with the addition of territories that were confiscated through such battles as the Battle of Sekigahara and the Seizes of Osaka, it was four million goku by the end of the 17th century.
  914. The tense and aspect systems were exposed to a drastic change.
  915. The tenshinamaguri rotensho in front of the Kabuki-za Theater is a famous example.
  916. The tenshu of Hikone-jo Castle was built by transferring and rebuilding Otsu-jo Castle (four layers, five stories) by reducing it to three-layers, and at the renovation (1957-1960) in the Showa period the apparently diverted components in the materials of the tenshu were found.
  917. The tenshu that was positioned as the final strongpoint of a citadel and a symbol of a castle was said to be evolved from a large watchtower turret.
  918. The tension intensified between the Imperial court who tried to promote the ritsuryo system, especially the law of rice field allotment system and the Hayato who kept communal way of land use in southern Kyushu.
  919. The tentative name was the Kizugawa Ugan Stadium.
  920. The tenth (the lord of the domain): Harutomi TOKUNAGA
  921. The tenth (the lord of the domain): Naritomo TOKUGAWA (adopted from the Hitotsubashi Tokugawa family)
  922. The tenth (the lord of the domain): Yoshiatsu TOKUGAWA (his posthumous title: 順公)
  923. The tenth Shogun Yoshitane (Yoshiki, Yoshitada) ASHIKAGA also made much of Sanetaka, paying respect to the Imperial family and presenting money in 1509, and Sanetaka also felt goodwill toward him.
  924. The tenth Shogun, Yoshitane ASHIKAGA, was forced to resign by Kanrei (shogunal deputy) Masamoto HOSOKAWA, and following shoguns became mere nominal figureheads with no practical authority and unable to maintain the title of Shogun without the support of powerful daimyos.
  925. The tenth Soke (head of family, originator) of the Makino clan with ties to the Nagaoka Domain.
  926. The tenth Tannyu (1795-1854)
  927. The tenth Tokuro MIYAKE (Shoko MIYAKE, whose former name was Shoko YAMAWAKI).
  928. The tenth chapter (Mondo Ryoken) describes the excellence of the Buddhist invocation through exchanging questions and answers.
  929. The tenth chief Ahmad: Jabir line
  930. The tenth chief priest, Shonyo (1516-1554)
  931. The tenth conference (July 2007) Hirakata City and Katano City, Osaka Prefecture
  932. The tenth daughter: Suzuko
  933. The tenth family head of the Ashina clan.
  934. The tenth family head of the Hotta family, Masatoshi line.
  935. The tenth family head of the Katahara-Matsudaira family in the Kameyama Domain, Tanba Province.
  936. The tenth generation, Emperor Sujin
  937. The tenth generation, Kichijiro (May, 1869 - September, 1944)
  938. The tenth grand master of the Inaba family with ties to Masanari.
  939. The tenth head of the Inagaki family of Toba clan.
  940. The tenth head of the Kajuji family (lineage can be traced to the Kanroji branch of the Takafuji group of the Northern House of the Fujiwara clan, a noble family) who were tosho-ke (the hereditary lineage of Court nobles occupying relatively high ranks).
  941. The tenth head of the Kutsuki family in the Fukuchiyama Domain.
  942. The tenth letter of the fifth collection 'shoninichiryu'
  943. The tenth lord of the Echigo Nagaoka Domain.
  944. The tenth lord of the domain, Naoaki MIZOGUCHI, in particular, was fascinated by the tea ceremony, receiving esoteric instruction and taking the name Echigo-Ikei-ha.
  945. The tenth prince --- Emperor Reizei (his biological father was Hikaru Genji)
  946. The tenth section: The story of Yamasachihiko and Umisachihiko
  947. The tenth series of the Shinshicho (1929-1930)
  948. The tenth soke (the head family or house) of Aoyama family.
  949. The tenth successor, Prince Takehito (1862-1914), became a marshal and a full admiral; moreover, he assisted Emperor Taisho when he was still a prince.
  950. The tenth volume
  951. The tenth, Tadamoto MIZUNO (the lord of Kii Shingu)
  952. The tenure was set down 4 years and half of the members were to run in an election on the expiration of their tenure every two years.
  953. The teppan-yaki dishes that Hiroaki AOKI, having developed the Benihana restaurant chain, cooked in a TV show emphasizing cooking performance is its origin.
  954. The tequnic giving different names to the characters from historical real ones is also shown in "the Kanatehon Chushingura"and other works.
  955. The tera no tsukasa (head official of the temple) was Umako's eldest son, Zentoku.
  956. The term
  957. The term " Ryosei province" is the historical academic term that started to be used at the end of 20th century and early examples for use of the term " Ryosei province " appeared in the middle of 1980s.
  958. The term "Ajikan" refers to a method of meditation introduced by Kukai (a Buddhist priest) during the Heian period.
  959. The term "Biwako-onsen Hot Spring" refers to a hot spring located at Chagasaki, Otsu City, Shiga Prefecture.
  960. The term "Boji" means a notice put up at shishi (northern, southern, eastern and western boundary) of a territory or the important positions of a boundary.
  961. The term "Bojutsu" refers to the art of using a long stick as a weapon in Japanese martial arts.
  962. The term "Buke no toryo" means the leader of groups of samurai.
  963. The term "Bunjin" refers to a type of people in traditional society in China and 'an educated person who is good at literature.'
  964. The term "Christian daimyo" refers to those daimyo (feudal lords) who professed faith in Christianity.
  965. The term "Culture" refers to anything including art and learning, which was generated by people and has a high level of achievement (high culture), and also refers to a system of custom or behavior which has been formed by a human society over the years.
  966. The term "Daijo Teno" (an honorific title given to a retired emperor) was quoted in this Article as the same Heishutsu word as mentioned above.
  967. The term "Daio-daigo" (a title given to the grand mother of the Emperor) as well as the equivalent terms "Daio-daihi" and "Daio-daibunin" were quoted in this Article as the same Heishutsu words as mentioned above.
  968. The term "Dashi" includes Hikiyama (pulled-type float), Kakiyama (shouldered-type float) and other types of floats, while Okiyama (fixed-type float) may also be included in this category from the meaning of its kanji
  969. The term "Denjuteki na haikai renga" (traditional haikai renga) came into use beginning in the Meiji period.
  970. The term "Dynastic polity" is the historical notion which refers to Japan's state regime in a transitional period during which it was in the process of transition from the Ritsuryo system (a system of centralized government based on the Ritsuryo code) to the medieval national polity.
  971. The term "Female-line Emperor" (Jokei Tenno) refers to an Emperor of Japan who is a descendent of the imperial line only on his/her mother's side; such an emperor may also be referred to as a `Mother-line Emperor.'
  972. The term "Fukuwarai" has since come to mean a strange face (e.g., "Ganmen fukuwarai" means to have a funny facial expression).
  973. The term "Genseishojoju" is also referred to as 'gensho futai (the idea of "not falling back in this world").'
  974. The term "Gishiki Jogan" is cited in "Seiji yoryaku" (examples of politics in the Heian period) and the term "Jogan gishiki 10 volumes" is found in "Honcho hoka monjo mokuroku" (legal book-catalog during Heian-Japan).
  975. The term "Goi no Kurodo" first appeared in the notes on Udain in the "Shikijibunin" (directory of officials) which explained, 'On January 6, 889, two persons were appointed to Goi no Kurodo, and another two persons were subsequently appointed to Rokui no Kurodo.'
  976. The term "Gonkan" means official court posts that were created beyond the prefixed number of personnel.
  977. The term "Goro-zuka," burial sites seen across the country where gorinto (five-stored towers) are erected or where stones are piled up, may have been previously pronounced "Goryo-zuka".
  978. The term "Gozanban" refers to the books published by Gozan (the Five Great Zen Temples in Kyoto) and other temples, which were affected by the active publication of books on Zen Buddhism in the age of the Sung and Yuan dynasties.
  979. The term "Gyokei" or "Junkei" is used to refer to a visit by the Empress, the Empress Dowager, the Crown Prince, or the Crown Princess, while "Gyokokei" or "Junkokei" is used if the Emperor is also present for the visit.
  980. The term "Hazakura" is used as a summer season word in many Haiku poems such as, "I spent two days in Nara to enjoy beautiful Hazakura" (by Buson YOSANO) and "I enjoy Hazakura although other people do not notice its beauty" (by Kafu NAGAI).
  981. The term "Heige" (his Majesty) was quoted in this Article as the same Heishutsu word as mentioned above.
  982. The term "Hiten" refers to the tennin (heavenly beings) who flies around Buddha and sings.
  983. The term "Hoto" is also used as an eulogistic name for other Buddhist pagodas, including Tahoto pagoda (a multi-treasure pagoda).
  984. The term "Inari" may have been associated with rice cultivation, but not the god.
  985. The term "Ittan-momen" refers to a folkloric ghost that is said to haunt Takayama-cho (the present Kimotsuki-cho), Kimotsuki-gun, Kagoshima Prefecture.
  986. The term "Iwakura" (rock-seat) refers to boulders or mountains in which a god is enshrined or alternatively--and in particular when termed an "Iwasaka" (border-rock)--to the boulders or mountains that form the borders either of shrines or of the Tokoyo (the spirit realm).
  987. The term "Japanese race" expresses a notion of a political community (nation) which embodies all cultural groups (ethnic groups) that possess a Japanese nationality and/or roots in the Japanese archipelago.
  988. The term "Jittetsu" (ten leading disciples) is sometimes used by adding Nagamasu ODA (Urakusai), Doan SEN (a son of Rikyu) and Murashige ARAKI (Dokun).
  989. The term "Jodo Monrui Jusho" refers to a theoretical treatise in which Shinran wrote about the fundamental thoughts of Jodo Shinshu (the True Pure Land Sect of Buddhism).
  990. The term "Judo WAKAYAGI" refers to a professional name of iemoto (the head) of Soke (the head family or house) of the Wakayagi school.
  991. The term "Jugoi" (Junior Fifth Rank) refers to an Ikai (court rank) or a Shinkai (ranks granted to Shinto gods) in Japan.
  992. The term "Kadensho" was used at one time, but as a result of subsequent research, the term is understood today as a misnomer.
  993. The term "Kamon" refers to a crest used in Japan to indicate one's origins; that is, one's family lineage, blood line, ancestry and status from ancient times.
  994. The term "Kannushi" originally referred to the head of shinshoku in a shrine, but now it is used in the same sense of shinshoku.
  995. The term "Kannushi," which today is generally used to refer to Shinto priests, originally referred to the professional group responsible for deciding the status of the gods, much as one might expect from the Chinese characters used--神主, or literally "god-master."
  996. The term "Karaage" refers to a method of food preparation using frying oil, or the food that is prepared using this method.
  997. The term "Katawa-guruma" refers to a Japanese ghost seen in old books of ghost stories and others written during the Edo period.
  998. The term "Kenchi" refers to the surveys of field size and size of yield (harvest) conducted during medieval and early modern Japan.
  999. The term "Kenzuishi" refers to Japanese tributary envoys dispatched to the Sui rulers in China during the reign of Empress Suiko.
  1000. The term "Kichizo WAKAYAGI" refers to a professional name of iemoto (the head) of Soke (the head family or house) of the Wakayagi school.

365001 ~ 366000

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