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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 waterfall is called 'Otowa no taki Falls.'
  2. The watershed villagers were requested to provide hard physical labor, and in addition, some were forced to move from their own houses due to the construction and some were concerned about the water shortage caused by the lowered water level, which led to a surging opposition movement against the diversion contraction.
  3. The wave lapping onto the Matsuyama shore is unchanged as before, while you are so changed.'
  4. The waves are gathered on the shore of Sumi Bay, and in the gathered night, when in dreams I go to you, I hide from people's eyes (Kokin Wakashu (A Collection of Ancient and Modern Japanese Poetry), Hyakunin Isshu (one hundred waka poems by one hundred poets) 18).
  5. The way "kagu" represents "shining" remains today for example in words such as 'Kaguya Hime' (Lady Kaguya).
  6. The way abstract deities are gradually divided into a man and a woman, become aware of the opposite sex and eventually find love which leads to marriage is said to imply how the bodies and sexes of a man and a woman are properly differentiated.
  7. The way each feudal lord family treated roshi was different, as the Hosokawa family, who accepted Oishi and the Mizuno family gave them kind treatment, whereas the Matsudaira family and the Mori family gave them cold treatment.
  8. The way he acted there was like that of an adult.
  9. The way he performs pathos with a grudge in 'The Banquet' as in the line 'Oh this hair was...' with unhappy feelings is legendary even today.
  10. The way he reads aloud is so brilliant that the officers at the barrier are surprised and feared, and decide to let the party pass.
  11. The way home
  12. The way how the timbers were transported was illustrated in 'Daibutsu-den Koryo Kobikizu (a picture of the transport of Koryo for Daibutsu-den).'
  13. The way of Ojo (birth in the Pure Land) is to continue to recite the name of Mida (Amida) intently whenever and wherever, regardless of length of time.
  14. The way of Senchado pushed the tea ceremony forward almost overwhelming from the last days of the Tokugawa shogunate through the beginning of the Meiji period, but after that Senchado lost its popularity rapidly.
  15. The way of ascetic training and religious precepts is called 'vinaya'; commentaries of Buddhist sutra are called 'abhidharma'; and sutra, vinaya and abhidharma are collectively called 'Tripitaka.'
  16. The way of cooking Hiroshimafu-okonomiyaki changed in the process of formation.
  17. The way of cutting bamboo differs; when it is used with Furo (a portable brazier used in summer season), the bamboo node is situated at the top, which is called Tenbushi; when it is used with Ro (a fixed hearth used in winter season), the bamboo node is almost in the middle, which is called Chubushi.
  18. The way of cutting is employed also in Japan, but this is because it is easier to remove the content from inside the shell.
  19. The way of cutting is not in sainome (diced) or Kansai style, but often in a radial fashion like cutting a 'pizza.'
  20. The way of dressing the hair
  21. The way of entering and exiting the seiza position depends on the clothing one is wearing, and there are formalized manners governing the movements.
  22. The way of filling the bean jam was improved since then, and the form of the present thin crisp wafers was completed in the Meiji period or later.
  23. The way of gongyo
  24. The way of grilling in Hiroshima area was 'noseyaki,' the same way of cooking the present day Hiroshimafu-okonomiyaki.
  25. The way of holding (in case of Chuin school) - A prayer should hang Moshu on the middle finger of the right hand and hang odome (literally, lacing up the thong) on the forefinger of the left hand.
  26. The way of narrating the story was very unconventional for the period and it expressed a new concept.
  27. The way of pouring Chinese tea in Japan in the present day is the form called 'kufu cha' (gubu cha) that originated from Canton, Fujian Province.
  28. The way of referring to these three items as "Sanshu no Jingi" (Three Sacred Treasures of the Imperial Family) is found in books such as "The Tale of the Heike" and "Jinno Shotoki" (A Chronicle of Gods and Sovereigns).
  29. The way of samurai (warriors) was considered the way of kyuba (archery and equestrianism), and therefore, kyujutsu and bajutsu (Japanese horse-back technique) were the compulsory bugei (military arts) and the practical art for fighting in the battles.
  30. The way of sashiage of Taikodai varies from region to region; the most common way is that carriers lift the pole up high like Mikoshi.
  31. The way of setting a string depends on the users (those who have originally used three fingers use a mitsugke and those who have originally used four fingers use a yotsugake, naturally, the former and the latter are different in the angle and length of a boshi).
  32. The way of the ascetic practice
  33. The way of the kitchen knife (or the kitchen knife method) is the name given to cooking-related matters such as the art of cooking, its etiquette, and its traditions, and it has as its symbol one of the most frequently used cooking utensils, the kitchen-knife.
  34. The way of the kitchen knife is also known as the "kitchen knife method".
  35. The way of the usage
  36. The way of thinking that he had presented was very advanced at the time when the Taisei Hokan, a transfer of power back to the Imperial family, was achieved only four years back.
  37. The way of thriftiness is to endure various inconveniences; however, you do not feel any hardship once you consider yourself as a visitor to this world.
  38. The way of tying Obi sash and braid was developed, and people began to tie Obi at the back.
  39. The way of writing ballads and kunchu (notes on kun [Japanese readings]) in "Kojiki" (The Records of Ancient Matters) and "Nihonshoki" (Chronicles of Japan) is the same as that in Manyoshu.
  40. The way of writing in Manyoshu and Nihonshoki was organized, and therefore it is not known when Manyo-gana was generated.
  41. The way sukiyaki is cooked differs by region of Japan.
  42. The way the old calendar is regarded in Vietnam is quite similar to China and other Asian countries.
  43. The way the promoter Shochiku ran its performances to center on Ganjiro, however, created various biases and distortions.
  44. The way the temple and towers stand next to each other within corridors is similar to the layout of Horyu-ji Temple Sai-in (West Precinct), but one key difference is that while Horyu-ji Temple's kon-do hall faces south, Kawara-dera Temple's kon-do hall faces east towards the tower.
  45. The way to become Shinshoku
  46. The way to call Tenitsukijin (one of the gods in astrology)
  47. The way to catch them is to make a decoy cormorant sightless temporarily by sewing its eyelids closed.
  48. The way to deny Imperial succession of both a female and the Emperor of the female lineage may have caused the confusion to understand the meaning of two different concepts of these words.
  49. The way to derive nichizai
  50. The way to derive nikki
  51. The way to derive nittoku
  52. The way to eat Donburimono
  53. The way to eat Hitsumamushi
  54. The way to fold and unfold a Sensu.
  55. The way to hang on the hands is different from sect to sect.
  56. The way to haul goods was to put goods on a horse's back, which a person followed.
  57. The way to make Shika Sanden
  58. The way to mix the soil of Najio into paper is as follows; break the soil into pieces and put it into a hole called tsuchi-tsubo (an earthen jar) of about 40 cm in diameter, add water and knead with a pestle to make it muddy, and grind thoroughly into minute particles.
  59. The way to paste from only one side to back and forth
  60. The way to place the gigantic stones of equal size on the passage part is in common with Ishibutai-kofun Tumulus.
  61. The way to see what kind of the sauce is used in the shops is chiefly to check the noren (a short -split- curtain hung at the entrance of a room) put at the entrance of the shops because these sauce companies make the noren with their name printed on it and provide the shops which buy the sauce with it.
  62. The way to the fall
  63. The way to transmit
  64. The way to wear mo today is firstly to slip on karaginu (a waist length Chinese style jacket) and then mo is lastly tied at the waist.
  65. The way to wrap all sides of onigiri evenly
  66. The way to wrap around the sides
  67. The way to wrap is described here assuming triangle onigiri.
  68. The ways of distributing and consuming fishes/shells and animal meat in Japan have changed significantly since the Meiji period.
  69. The ways of living of Hakui and Kutsugen gave a great influence on the future generations of Shijin (Bunjin).
  70. The ways to act 'Sannin kichisa'
  71. The ways to display kakemono differ depending on the house/style and the class of the kakemono.
  72. The weaker relationship of 'instructor-pupil' (Onkyu was not provided for and the leader-follower relationship was formed in times of emergency), for example, was adopted by the Date clan and the Yuki clan.
  73. The wealth of Sendai Domain was widely known throughout Japan; "Dokusyo-Yoteki" (readings from a dripping of a pen) written by Sokken YASUI describes its territorial value as "over 2,000,000 koku," while "Tosenpuron" (the critics and reformation plan for politics) written by Banri HOASHI states as "2,500,000" koku.
  74. The wealth of sightseeing resources allows these tours to never lose their luster, and thanks to this and superb management, the tour is busy with many passengers during the spring and winter sightseeing seasons even now, making for a bustling tour bus.
  75. The wealthier townspeople were called 'Utokunin' and paid for the Yamahoko Junko (procession of Gion Festival Floats) during the Gion-e (service for souls of Gion) instead of the government and were called 'Junya no Senmin' (people of the lower class who are wealthy).
  76. The wealthy merchant Ryokei HIBIYA in Sakai lent a part of his residence to Xavier.
  77. The wealthy person is very surprised too and goes to the graveyard with the storekeeper where his daughter was buried, hearing a baby crying in the new grave mound.
  78. The wealthy person says, 'When my daughter died, I assumed that the baby in the womb also died, so I buried her without thinking of it. But she gave birth to a son in here and must have become a ghost to raise the child by buying some candy.'
  79. The wealthy townspeople became the leader of the new culture and Kamigata Bunka appeared.
  80. The weapon that Tadatsugu SAKAI would regularly use was a spear called 'Kametoshi yari' (crock-piercing spear).
  81. The weaponry and other historical artifact used are also displayed.
  82. The weapons the Boxers had were mostly swords and spears and only a few had firearms.
  83. The weapons were used widely throughout the Japanese archipelago, and it is certain that hammering technique was fully used to make them in Japan as well.
  84. The weather is changeable in the northern districts around the time of the great full moon.
  85. The wedding ceremony for Roku no Kimi and Niou Miya were also held here (in the 'Yadorigi' (Ivy) chapter).
  86. The weekday daytime shuttle service for Iwakura was extended to Nikenchaya, and, in addition, the Kurama extension for days with many passengers was fixed as a holiday 'on-season' train schedule.
  87. The weekly "Heimin-shinbun", having an English column on the first page, provided information to socialists in the United States of America, the United Kingdom and even Russia, which was a hostile country to Japan, and appealed to them for solidarity.
  88. The weight is about 150 g (grams).
  89. The weight is supported by the shoulders when a person is standing while wearing large armor.
  90. The weight of Keicho Koban (the Japanese gold coin of oval shape minted in the Keicho era [1596 to 1615]) was determined based on 1 ryo of Kyome by taking complicated factors into consideration.
  91. The weight of a large one is close to one kilogram.
  92. The weight of an arrow - Starting with a heavy one (from 15.8g to 16.1g) in the morning, Kanzaemon decreased the weight of an arrow gradually, and in the evening, he used a lighter one (from 13.9g to 14.3g), they say.
  93. The weight of the bullet is more than 20 monme and there was one with more than 100 monme that existed.
  94. The weight of the string - It was around 12g to 12.4g.
  95. The weight of the string gives an indication of the thickness of the string.
  96. The weight unit of kan was devised in Japan, so it is not seen in other countries where the traditional East Asian system of weights and measures are used.
  97. The weight units under the traditional Japanese system of weights and measures are as follows:
  98. The weir built on the east bank of the Katsura-gawa River between Shimo-Saga and Matsuo, is called Fushihara tsutsumi.
  99. The weir was named "Mochinoi" after the rice cake loaded on 1,000 oxen to be delivered part of the tribute, commemorating their deed.)
  100. The welfare budget totaled 30.9% while the Civil Engineering budget was 15.2% of the total.
  101. The well accepted theory says that Japanese samurai easily lost, because the only fighting method they knew was one to one battle by declaring their names, but fortunately the Yuan fleet was forced to withdraw within that night because of a storm, the so-called Kamikaze (divine wind).
  102. The well called 'Toyonoiwai' in the Honmaru is Japan's deepest well inside a castle (50 meters deep, and reaching below sea level).
  103. The well documented records of the participants in yui fushin were called 'fushin cho.'
  104. The well-cooked Japanese radish is served with separately prepared Miso sauce
  105. The well-drained katsuobushi could be prevented from decaying during long-term preservation, but it continued to be troubled by pests, including buffalo bugs, as well as by harmful mold.
  106. The well-known Iwaza is the statues of Shitenno (four guardian kings) and Bishamon-ten (Vaisravana) step on malicious ogres that stand on top of Iwaza.
  107. The well-known anecdote that 'the back of the chair on which Konoe sat after he had an audience with Emperor Showa was always warm,' demonstrates the closeness Fumimaro felt toward the Emperor.
  108. The well-known gourmet scholar, Kaichi TSUJI, was the second owner of the restaurant.
  109. The well-known petition of peasants of the Ategawa manor in Kii Province is a document written by peasants to complain to their manorial lord about the delay in the payment of annual taxes (lumber) caused by wrongful actions by the land steward of their territory.
  110. The well-known popular name is 'Butsudai,' but some people called 'Fura-dai' (Butsu is an abbreviation for France) or 'Pon-dai' (Pon is the sound of a Buddhist wooden drum).
  111. The well-known schools of Joruri are Gidayu-bushi, Tokiwazu-bushi and Kiyomoto-bushi (all of which are described below).
  112. The well-known shikimoku were Goseibai-shikimoku or Joe-shikimoku (code of conduct for samurai) compiled by Yasutoki HOJO, the regent of Kamakura bakufu (Japanese feudal government headed by a shogun), and Kenmu Code compiled by Tadayoshi ASHIKAGA as an administrative policy of the Muromachi bakufu.
  113. The well-known tanka composers in Teiji-in uta-awase were FUJIWARA no Okikaze, OSHIKOCHI no Mitsune, SAKANOUE no Korenori, and KI no Tsurayuki, and in addition, Cloistered Emperor Uda, Ise, and ONAKAOMI no Yorimoto composed tanka of their own.
  114. The well-made yugake is said to last whole life long if it is appropriately cared.
  115. The wellhole-style hall outstretches two valley-shaped staircases to the east and west.
  116. The wellness building
  117. The were converted, however, to the radical Edo faction by Yasube when OISHI went to Edo, the first of his clan to do so.
  118. The west and the non-west were forcibly compared using this binomial opposition, with an implicit understanding of hierarchical rank applied.
  119. The west cloister of the Great Buddha Hall of Todai-ji Temple - The full length (from edge to edge) of the hallway is 106.8m, and the height is from 3.8m to 4.1m, and the width is 2.10m.
  120. The west exit (Hankyu Bus) : Nagaokakyo Route (loop in the city; Oyamazaki business office (partly the Muko sub-branch)) is in charge, but operations are outsourced to the Hankyu Denen Bus Co., Ltd.)
  121. The west gate and the office (inclusive of the north-facing east gate)
  122. The west of Nagaokakyo City to the westward of the Oyamazaki Oe Line (Tanba Kaido Road) of the Kyoto Prefectural Route 10 is an area with a wealth of nature, consisting mainly of the hillside area in Nishiyama, and where famous shrines and temples are scattered around as mentioned below.
  123. The west pagoda
  124. The west part of Tottori Prefecture, especially the district called 'Nishi Hoki' in Hoki Province (old provincial name) had close relationship with Izumo Province and people there speak the same dialect so called Unpaku dialect today.
  125. The west part of present Shizuoka Prefecture.
  126. The west side of the south half of Sakuranobanba-dori Street is adjacent to a section of the main line of Lake Biwa Canal which flows northward.
  127. The west side of this station (the opposite side of the Kamo-gawa River)
  128. The west ticket gate, which connected directly to Platform 2, was closed on March 17, 2007.
  129. The westbound track goes through the same double track tunnel until it diverges from the eastbound track, and it runs downward at a gradient of 8 midway.
  130. The westerly course:
  131. The western and northern parts are mountainous regions.
  132. The western and northern parts of the city are located to the southeast of Nara Basin and form a relatively flat rural zone; this area constitutes of a downtown location, the center of which are Sakurai Station (Nara Prefecture), places around Miwa Station and along Route 165.
  133. The western army lead by Mitsunari ISHIDA first tried to gain ascendancy over various Daimyo who were on Ieyasu's side, in the territories in the vicinity of the capital to conquer their territories.
  134. The western army with Onogi, which was becoming dominant, was not able to refuse the royal command because it was a command from the Emperor, and Yusai surrendered Tanabe-jo Castle to the western army and entered Kameyama-jo Castle, the lord of which was Shigekatsu MAEDA, the enemy general, in Tanba on September 6.
  135. The western army won the Battle of Tanabe-jo Castle in terms of results but lost in strategic terms.
  136. The western army's delay in occupying Fushimi-jo Castle, which was expected to be completed within a few days but in fact took 10 days, is said to have been a factor in the delay of attacking Mino Province and Ise Province, to which the western army was going to proceed after taking Fushimi-jo Castle.
  137. The western bow has a span of approximately 160 cm and segregated into parts such as the central handle and rims.
  138. The western edge of the city is the Yodo-gawa River, over which Oyamazaki-cho Otokuni-gun Kyoto Prefecture, Shimamoto-cho Mishima-gun Osaka Prefecture, and Takatsuki City Osaka Prefecture can be seen.
  139. The western edge of the precinct is lined by 5 large camphor trees, which are all Kyoto Natural Monuments.
  140. The western end is connected to Kojinguchi-dori Street via Kojin-bashi Bridge over Kamo-gawa River (part of the Yodo-gawa River system).
  141. The western gate of Koshibo is a National Treasure known as Rengemon.
  142. The western iwakura on the left enshrines the main deity Amaterasu Okami as well as Izanagi no Mikoto and Izanami no Mikoto.
  143. The western monarch sovereignty had been adopted in Japan and the imperial sovereignty is also referred to as monarchism.
  144. The western part (Otsu and Takashima Cities) is a key area which connects 'Kinai' and Wakasa Bay/Hokuriku region in the shortest way and Nishiomiji Road and Saba-kaido Road (the highway used to transport fish such as 'saba' [mackerel] to Japan's ancient capital, Kyoto) went through the part in the Edo period.
  145. The western part is the outer edge of Sotochichibu Mountains, and the Hachioji geotectonic line runs through it from north to south.
  146. The western part of Nakagyo Ward was Sujaku village, Kadono County prior to the enforcement of Municipal Government Act in 1889.
  147. The western part of Shimogyo Ward was Ouchi village and Shichijo village in Kadono County when the Municipal Government Act was enforced in 1889.
  148. The western part of Tsujido Village became the Tsujido maneuvering range of the Yokosuka naval gunnery school of the Imperial Japanese Navy.
  149. The western sanctuary was founded as a shrine enshrining Imperial Prince Sawara at Tsukamoto in 800 and merged with Fujinomori-jinja Shrine in 1470.
  150. The western side of Mt. Hiei which is situated between the two prefectures belongs to the ward.
  151. The western stone chamber measures 4.23 meters in depth, 1.68 meters in width of the inner back wall, and 2.14 meters in height.
  152. The western style building built in 1899 and the Japanese garden designed by seventh Jihe OGAWA are famous.
  153. The western style building: made of wood, two stories above ground, bricks.
  154. The western style room and the study (inclusive of the east-facing roofed passage)
  155. The western-style buildings that Japanese craftsmen built based on their traditional techniques are called Gi-yofu-kenchiku (literally, "quasi-western-style buildings").
  156. The westernized thinking of the Meiji Restoration also had an effect on the translation of publications from overseas.
  157. The wet nurse wants Tamakazura's father to meet her, so they pay a visit to the Hatsuse shrine where they meet Ukon, who was a former court lady of Yugao and serves Genji now, and Genji comes to adopt Tamakazura.
  158. The wetlands are registered under the Ramsar Convention.
  159. The whale meat from the byproducts is divided into the meat for commercial use and that for public interest, with more than 80% of the meat produced being distributed in ordinary routes as commercial meat.
  160. The wharf of the ferry was once located near the Maizuru port joint government building of the West Port, and maritime safety officials were regularly stationed near the Maejima Wharf of the East Port.
  161. The wheeled carriage and Kiyariuta (song) are unique to each section of the journey.
  162. The whereabouts of Mitsuyoshi at the time when the war broke out was unknown, but afterwards, he took part in various battles following Takauji and Tadayoshi until the split of Northern and Southern Dynasties in 1336.
  163. The whereabouts of these before they came into the possession of the Owari-Tokugawa family and Hachisuka family respectively are unknown.
  164. The whisky producers in Japan possess both distilleries and brands of blended whisky.
  165. The whistle is presently preserved in Teisho-in Temple in Suwa City, Nagano Prefecture.
  166. The white also contains about 65% of the whole proteins.
  167. The white bird left Ise, stayed at Shiki in Kawachi Province, and built a tomb there as well.
  168. The white blossoms on a broad-branched sasanqua tree in front of the veranda are also an attraction.
  169. The white dragon god is a snake that appeared in the precincts enshrined as jinushigami.
  170. The white hare put Amaterasu omikami's costumes in its mouth, guided her to a flatland near the summit of Reizeki-zan Mountain, which present-day Iseganaru, and the white hare disappeared from there. '
  171. The white lines out of carpels contain hesperidin and it is said that this is effective against hardening of the arteries and cholesteremia.
  172. The white makeup of a real maiko fades naturally towards the hairline on her forehead while that of a tourist maiko is thick all over to the hairline.
  173. The white rice cake includes water caltrop (trapa japonica) seeds, is effective in decreasing blood pressure, and represents cleansing and lingering snow.
  174. The white stone is in 'life' since even if the black stone takes the ko on the right, it has endless kozai at the place of double ko and the white always has a chance to get ko back.
  175. The white stuff turned out to be clothes, and Toshiie asked to women airing the clothes if these had some story.
  176. The whole Imperial Household Agency was thrown into an uproar after the attendants missed the Crown Prince.
  177. The whole Mt. Oe area is composed of serpentinite which is made largely of ultrabasic rock.
  178. The whole Yamato country celebrated the festival magnificently.
  179. The whole area around here is under control of Imperial Household Agency, and its Archives and Mausolea Department Momoyama regional office exists here, which controls the imperial mausolea spreading from the southwestern part of Kyoto City to the areas along former Sanyo-do Road and former Saikai-do Road.
  180. The whole area is mountainous and old tall cedars overhang the road.'
  181. The whole area is occupied with facilities related to medicine.
  182. The whole area of Kyotango City is a part of Kumihama Prefecture, which used to exist.
  183. The whole area of Nara Basin can be looked down from the top of the tumulus.
  184. The whole area of Tanba Province including Fukuchiyama came under Hideyoshi's rule, and Hideyoshi's vassals such as Shigekatsu ONOGI (also called Shigetsugu ONOGI or Shigekatsu ONOGI), Ietsugu SUGIHARA, etc. were ordered to take office as steward of Fukuchiyama-jo Castle by Hideyoshi, subsequently ruling the area.
  185. The whole area of these four towns is located within Fushimi-no-Momoyama-no-Misasagi (Imperial mausoleum of Emperor Meiji) and uninhabited.
  186. The whole audience burst into laughter and lost their concentration on the stage.
  187. The whole body of the blade is heated at a lower temperature until it becomes reddish brown.
  188. The whole book was divided into 11 chapters.
  189. The whole costume is completed by wearing eboshi and carrying a fan.
  190. The whole country celebrated the birth in grand style, which was exemplified by the lantern procession parading through the metropolitan area of Tokyo.
  191. The whole country was divided into tens of ryoseikoku (province) and each province was governed by kokushi (provincial governors) dispatched from the central government.
  192. The whole distance is paved with asphalt with the width about for 1.4 lanes.
  193. The whole family of Hirono
  194. The whole inflorescence reaches up to as high as 2 m.
  195. The whole length of this tunnel, like that of Nagarayama (railroad) tunnel, is in Otsu City.
  196. The whole mountain is like a big graveyard dedicated to the Inui clan, with the gravestones aligned in a orderly fashion for ten generations from Masanobu, the first head of the family, to Taisuke, whose gravestone stands next to the one of his third wife who was from the Odani clan.
  197. The whole of Tajima, Harima and Mimasaka Province were consolidated into Toyooka Prefecture, Himeji Prefecture and Hojo Prefecture, respectively, and Ikuno Prefecture was abolished.
  198. The whole plan was never completed, and the airport was mainly used for practice, but, it is said that since Fukuchiyama was a military hub at the time, Fukuchiyama City may have been the target of an air attack if the war had persisted a bit longer.
  199. The whole play is not performed very often; instead, some of the most interesting scenes are performed independently.
  200. The whole portion of the Kyoto Line, the Ayabe - Fukuchiyama section of the Hankaku Line and the Fukuchiyama - Kasumi section of the Bantan Line were incorporated into the Sanin Main Line.
  201. The whole preamble of the relevant chapter Nyoraisho-bon (literally, chapter of Nyorai's nature), the volume nine of "the Nirvana Sutra" is the following:
  202. The whole process of the festival takes 24 hours from beginning to end, starting with "Senko-no-gi" which is a ceremony to welcome the young princess and ending with "Kanko-no-gi" which is a ceremony to send the prince back.
  203. The whole provinces of Kai and Hida became tenryo.
  204. The whole residence was enveloped in flames.
  205. The whole route of Ote-michi Road extending to Kurogane-mon Gate was elucidated.
  206. The whole ship is usually chartered, but there are boats that are shared.
  207. The whole station building stood over Lake Biwa Canal, so people on the station passage could see the canal flowing below.
  208. The whole system of Tenyakuryo was modeled after the system of "Taiisho" in the Tang dynasty of China.
  209. The whole text was collected in the 398th volume of Gunsho ruiju (Collection of historical documents compiled by Hokiichi HANAWA).
  210. The whole university is closed on the following foundation day.
  211. The whole work of 'The Chrysanthemum Vow' was adapted from Hakuwa Shosetsu 'Fan Juqing jishu sisheng jiao (Fan Chu-ch'ing's Eternal Friendship)' in "Gujin xiaoshuo (Old and New Stories)," and the background is based on "Intoku Taiheiki (records of great peace)" by Masanori KAGAWA.
  212. The wholesaler of the byproducts of scientific whaling is The Institute of Cetacean Research that is the main body of conducting scientific whaling actually.
  213. The wide street leading from Suzakumon Gate to Rashomon Gate, the front gate of the capital city, was called Suzaku-oji Street.
  214. The wide version was published in recent years.
  215. The wide-area development bureau for the Chutan area of Kyoto Prefecture (the bureau office: located in Maizuru City)
  216. The wide-area development bureau for the Nantan area of Kyoto Prefecture (the bureau office: located in Kameoka City)
  217. The wide-area development bureau for the Tango area of Kyoto Prefecture (the bureau office: located in Kyotango City)
  218. The wide-area development bureau for the Yamashiro area of Kyoto Prefecture (the bureau office: located in Uji City)
  219. The wide-area development bureaus
  220. The widely accepted theory is that Otsu was chosen because it was far away from Asuka where existed a strong resistance which would disturb the establishment of a new government system to counter the threats from overseas.
  221. The widespread illegal liquor
  222. The widow of John Lennon.
  223. The widow of the late Crown Prince was ranked after the Consort of the Crown Prince, and the widow of the late Son of the Crown Prince was ranked after the Consort of the Son of the Crown Prince.
  224. The widow, who was deserted by the young priest, got angry and died at the bed, then a poisonous snake whose length was five fathoms appeared, and went along the Kumano pilgrimage road chasing the priest.
  225. The width is 22.7m, as measured between the centers of gutters at each side of the road.
  226. The width is 35cm and the height is 20cm, it is made of three cuts of cloth with color of black, dark blue and brown (for upper, bottom and surrounding) seamed together.
  227. The width is about 0.94 m or 1 m, which is twice the width of standard Sugihara-gami and Mino-gami, and the height is about 0.36 m or 0.39 m.
  228. The width of a road was approx. 12 m, even for Koji (small alleys). Oji (main avenues) were over 24 m.
  229. The width of blade of the sword with carving is narrow.
  230. The width of cutting edge is not so wide, and Hamon usually starts a little ahead of Hamachi (notch at the beginning of the cutting edge).
  231. The width of the alley differs in the middle after a right-angle bend.
  232. The width of the curved limb of the bow (at the upper part of the grip) - Around 2.48cm to 2.52cm
  233. The width of the front part is almost the same as the diameter of the round part, with the ratio at 1: 1.1.
  234. The width of the front square part: 129.5 meters
  235. The width of the outer edge is about 4.4m.
  236. The width of the road at the mountain pass is mainly 1 to 1.5 lanes and has a series of small turns with sharp angles.
  237. The width of this screen is usually made to fit the Kyoma tatami mat size (95.5 x 191 x 5.5 cm); it is also made to fit the Chukyoma tatami mat size (91 x 182 x 5.5 cm) or the Edoma (88 x 176 x 5.5-6 cm) tatami mat size.
  238. The width varies from alley to alley; some are too narrow for two persons to walk past each other, but others are wide enough for two keicar (light motor vehicles) to pass each other.
  239. The widths of Okumi and Eri are not included.
  240. The wife and children of Tamemasa INUKAI, Kazusa no suke (Assistant Governor of Kazusa Province), escaped to Kyoto and the kokujins (provincial warriors) in Kazusa Province who saw this cooperated with Tadatsune and the rebellion extended to the three Boso provinces (Kazusa, Shimousa and Awa).
  241. The wife complains about her lonely rural life and then the jiutai (Noh chorus) sings of the wife's feelings, saying as follows.
  242. The wife of Arisuke was his daughter.
  243. The wife of Dajodaijin (Grand Minister of State) passed away, and he was taking care of all of his four children, who had different mothers.
  244. The wife of Ginpei.
  245. The wife of Hakuren (actually Shobei) has her husband kill her on purpose.
  246. The wife of Imperial Prince -hito, the First Order of Merit, -shi/ko
  247. The wife of Imperial Prince Yorihito, Kaneko (Kaneko HIGASHIFUSHIMI)
  248. The wife of Kennyo HONGANJI, Nyoshun-ni, and the lawful wife of Shingen, Sanjou-no-kata were full sisters.
  249. The wife of Muneshige TACHIBANA (a swordsman), Ginchiyo TACHIBANA is called 'Botamochi-sama' (Mrs. Botamochi) since the shape of her gravestone is like a large botamochi.
  250. The wife of Naritsune, a fictional character
  251. The wife of Okifusa SUE, to whom Hiroaki acted as guardian was his daughter and her son was Harukata SUE (Takafusa).
  252. The wife of Prince Haruhito, Nahoko (Naoko KANIN)
  253. The wife of Prince Kuniyoshi, Chikako (Chikako KUNI)
  254. The wife of Prince Kuniyoshi, Chikako--the mother of the Empress Kojun who was the mother of the present Emperor Akihito--came from Shimazu family.
  255. The wife of Prince Nagaya.
  256. The wife of Prince Naruhisa, Imperial Princess Fusako (Fusako KITASHIRAKAWA)
  257. The wife of Prince Taka, Shizuko (Shizuko KUNI)
  258. The wife of Prince Takahiko, Chikako (Chikako ASAKA)
  259. The wife of Prince Tsuneyoshi, Mitsuko (Mitsuko TAKEDA)
  260. The wife of Shigekiyo JINBO, a hatamoto (direct retainer of the bakufu, a form of Japanese feudal government headed by a shogun), was his daughter (adopted by Katsuyuki MATSUDAIRA, the lord of the Tako Domain).
  261. The wife of Shukan
  262. The wife of TAIRA no Koremori.
  263. The wife of Tomomichi KOGA, Daijo-daijin, was his daughter.
  264. The wife of an exile
  265. The wife of crown prince in other countries may have a title of crown princess.
  266. The wife of oil merchant "TESHIMAYA", who owns a shop across the street from "KAWACHIYA".
  267. The wife of the President offered her hand to Sadayakko and they walked the garden of official residence of the President together.
  268. The wife of the former owner of KAWACHIYA, she becomes a widow with two sons at a young age.
  269. The wife of the king is called empress (of imperial family).
  270. The wife says as follows.
  271. The wife says that Yugiri does not need to ask to be escorted.
  272. The wife took over the name, Orise.
  273. The wife's ghost then covers her ears and refuses to listen to the reproachful voice, and begins to dance.
  274. The wild species include Tooka in China and Himarayazakura in Tibet, which blooms with red petals during the months of January and March.
  275. The will is mysterious and left unfinished.
  276. The will is recorded in 'Henjo Hakki Seirei shu.'
  277. The will to open this small private school is stronger than the granite in Mt. Chogatake.'
  278. The will was executed and her body was abandoned in a crossroad, but it decayed gradually.
  279. The willow craft was 10.6 percent.
  280. The willow tree beside the big gate was called 'Deguchi's willow,' and the gate itself was called 'Deguchi's gate.'
  281. The wind blew so harshly through Takamatsu Bay that it became a morning storm.'
  282. The wind blowing in the paired pines.
  283. The wind blows from Mt. Hira scattering the cherry blossoms, and the petals floating on the lake look like running boats which leave tracks behind on the surface of the water (Shin Kokinshu)
  284. The wind chime vendors attracted customers with the sound of the bells.
  285. The wind from the pinwheel revolves the inside frame on which the pictures are stuck.
  286. The wind god blows yellow-colored breath on human when he met, and if exposed to the breath, the human becomes ill.
  287. The wind instruments were the Sosho, Hitsuritsu, Ryuteki and Chosho.
  288. The wind power generation plan by The Kansai Electric Power Co., Inc.
  289. The windows of all cars other than the first one ('The Rich') are fitted with glass.
  290. The winner at the first Kyoto Cultural Exhibition introduced Budo (martial arts) (Kendo [Japanese art of fencing]) from the viewpoint of the Japanese mind called 'ki' (will power and good spirits).
  291. The winner in the following year was "Kyofu" (Strong Wind).
  292. The winner is decided by choosing the person who has made the strangest face, the most normal face, or the like.
  293. The winner of the Hon-inbo (Grand Master) tournament of a given year inherits the Hon-inbo (Grand Master) title.
  294. The winner of the first 'Taishogoto Ongaku Taisho' in 2006 was Saburo KITAJIMA (for the song 'Fusetsu Nagaretabi') followed by Masafumi AKIKAWA (for the song 'Sen no kazeni natte') in 2007.
  295. The winner was Toho's "Shizukanari" (How Quiet) for which Akira KUROSAWA was assistant director..
  296. The winners of the Kyoto Prize in the Category of Advanced Technology
  297. The winter of Kansai Kabuki continued.
  298. The winter quarter is the residence of Lady Akashi.
  299. The winter service ended successfully in January 6, 2008.
  300. The winter solstice under the lunar calendar, which was established in the Zhou Dynasty, was understood as the day when the year started.
  301. The witty dialogue and wisecracks from a pair of comedians produces a lot of laughter.
  302. The woman also wanted to marry him, so she was not interested in the suitors her parents picked.
  303. The woman asked the shopowner to come to Genkuro-jinja Shrine to receive payment, but when he did so no-one in the shrine knew who he was talking about.
  304. The woman became pregnant at once, and gave birth to a red ball.
  305. The woman buying tofu is called 'Omura,' a minor role, but played by famous actors like Kanzaburo NAKAMURA the seventeenth, Gonjuro KAWARAZAKI the third and Ennosuke ICHIKAWA the third, as a 'treat.'
  306. The woman called to people to stop them and asked them to hold her baby, and then her baby became as heavy as a rock, and while they were not able to move around, she bit them to death.
  307. The woman goes after her husband but is unable to catch up with him, and her strength gives out and she dies.
  308. The woman had another name, "Oyamato Hime," which suggests that she was a queen of Yamato sovereignty.
  309. The woman implies that she is the spirit of Murasaki Shikibu and says, 'I did not hold a memorial service for that Genji and could not become a soul of the deceased, resting in peace.
  310. The woman is dressed in red kimono with embroideries of chrysanthemums and cherry blossoms, and her obi tied in 'Kichiya Style' which was in vogue in the late 17th century.
  311. The woman leaves after 'Tsutsuizutsu' and 'kurabekoshi' are sung.
  312. The woman replied with a poem.'
  313. The woman returned a poem, 'My hair, which we used to be like your hair, has grown below my shoulders, for whom else, but you, would I wear my hair up,' and they finally found out their true feelings.
  314. The woman said to us, 'Uesama (honorific title for emperors or shoguns) wears white kimono,' but we did not know she was referring to Nobunaga ODA.
  315. The woman selected as Saio dai, wears Juni hitoe or Karaginumoshozoku (a layered kimono), putting on stage make up and having her teeth blackened.
  316. The woman sings, 'I came up to Miyako following my sweetheart.'
  317. The woman tells the story followed by chorus of Noh-jiutai (Noh chorus), 'They say that those who perform Nagoshi no harai in June can live longer than their 1,000-year lifespan.'
  318. The woman tried that dish herself and also gave some to other people.
  319. The woman turned into water in a moment and flew off.
  320. The woman waits for her husband's return, but 3 years later, she finally gives up and decides to marry another man.
  321. The woman was made up of good parts of numerous dead bodies that had been collected by the ogre, and was supposed to become a real human being in 100 days.
  322. The woman welcomed him along with her parents, and during the entertainment she told him the difference between the human world and an immortal land.
  323. The woman, according to the advice of Ubusunagami (a guardian deity of one's birthplace), served her husband a dish made from dried bonito powder seasoned with sake and soy sauce, which improved his appetite and he recovered from his illness.
  324. The woman, once a favorite concubine of the second shogun MINAMOTO no Yoriie bearing his son, became Taneyoshi's wife after the death of Yoriie.
  325. The woman, who is an incarnation of Seiobo (Queen Mother of the West), returns to the heavens to bring the peach to the king.
  326. The women did not ware them as standard female clothing, although they were specified as "active clothing" of the standard female clothing.'
  327. The women disappear, telling him not to wake up.
  328. The women in the quarters acclaim to him 'Wow. Wow.' and Sukeroku greets them saying 'How are you?' while swaggering into center stage.
  329. The women of Third Rank and higher decorated their green shoes with gold and silver.
  330. The women puppeteers, known as kugutsume, it is said that they sometimes slept with customers.
  331. The women quote a waka (Japanese traditional poem of thirty one syllables) by KAMO no Chomei in Shin Kokinshu (Japanese literary anthology) 'ishikawaya semi no ogawa no kiyokereba (if the stream in Semi is clear)' and then they start to dance.
  332. The women's section was separated as a women's normal school by the latter half of the 1920s.
  333. The women's suffrage movement (also called the women's movement) in Japan identified the following three objectives, referring to them as the 'Three plans for women's suffrage' or the 'Three rights of women's suffrage':
  334. The wonderful temae (tea serving method) of Sotan made the participating chajin (master of the tea ceremony) as well as his disciples that usually saw the procedure to stare with awe.
  335. The wood is cut in the ancient manner called 'Mitsuogiri (or Mitsuhimogiri).'
  336. The wood is pulled into the Naiku compound from Mitarashiba.
  337. The wood is used to make pestles.
  338. The wood of the body table was changed to paulownia and tones are softer than those of the Satsuma biwa.
  339. The wood pieces are cut across the grain, adjusted with a hand plane, then cut along the grain until they are 3 to 4 mm in thickness.
  340. The wood pieces are thinned to a finished thickness of 2.5 to 3.65 mm with a power plane.
  341. The wood shavings are shaken off and the inlaid piece is glued together using a brush and hide glue that has been heated electrically.
  342. The wood was presented to the court, and thereafter became an item of appreciation.
  343. The woodblock has been kept in Hozoin Temple on Mt. Obaku through the ages and Baiyo shoin has been printed as and when requested.
  344. The woodblock print called the Ukiyoe (Japanese woodblock prints) became the major artistic means, and skills of Ukiyoe created colorful paintings to exactly suit its purposes; from daily newspapers to textbooks.
  345. The wooden 'Tonshoji' inscription at Shiromine-ji Temple (Sakaide City, Kagawa Prefecture)
  346. The wooden Bosatsu hankazo (seated statue of Bodhisattva half-inclined in meditation): This is enshrined in Chugu-ji Temple, and the temple says it is "Nyoirin Kannon" (Omnipotent God (or Goddess) of Mercy).
  347. The wooden Buddhist's head in Kamakura period style that remains in the Temple is assumed to be the head of Rushana Butsu, the principal image at the time of this restoration.
  348. The wooden Kokuzo Bosatsu standing figure in Horin-ji Temple (Ikaruga-cho) in Ikaruga-cho Nara Prefecture is an old figure from about the seventh century, but it is not clear whether it was called a Kokuzo Bosatsu from the beginning.
  349. The wooden Tanko was crafted by hollowing out the log other than curved part or by putting square plants together with lacquer on it, and some of them have decoration such as pattern and color on it.
  350. The wooden body is square and flat, and both sides are covered with skin; the neck extends through the body, on which strings are plucked with a bachi (a plectrum) shaped like a ginkgo leaf.
  351. The wooden canopy that is suspended above the head of the main statue of Amitabha has been designated a National Treasure as a carving separately from the statue.
  352. The wooden coffin method was to simply place a wooden coffin and make no space in the tunnel; this is a burial method from the Yayoi period.
  353. The wooden five-storey pagoda, designated both a National Treasure and an Important Cultural Property, is the second smallest five-storey pagoda in Japan after that at Muro-ji Temple.
  354. The wooden float was divided into four parts so that they could be easily carried by folding them.
  355. The wooden hanka shiyuizo (seated statue half-inclined in meditation) of Miroku Bosatsu (the Bodhisattva of the Present): enshrined in Koryu-ji Temple, and - some people say - introduced from the Korean Peninsula
  356. The wooden image of a sitting Gyoki Bosatsu, an Important Cultural Property, was stored at Chikurin-ji in the past, but moved to Toshodai-ji Temple when Chikurin-ji Temple was closed during the time of the anti-Buddhist movement in the Meiji Period.
  357. The wooden lathe donated by Wagener is existing at the Shimadzu Foundation Memorial Hall.
  358. The wooden nosings (kibana) at the ends of penetrating tie beams are decorated with moldings known as 'kurigata'.
  359. The wooden oke and plastic oke are the most common.
  360. The wooden seated Statue of Fukukensaku Kannon (Deity of Mercy) has gyokugan (jade Buddhist eyes) with lacquered leaf and it is 103.9 cm in height and made in the Kamakura period.
  361. The wooden seated statue of Amida Nyorai - owned by Joshoan
  362. The wooden seated statue of Amitabha Tathagata (Amida Nyorai in Japanese) and the wooden seated statues of his two attendants flanking him on either side (Sanzenin Temple in Kyoto)
  363. The wooden seated statue of Jikei Daishi (important cultural property) is enshrined at tokonoma (alcove) in 'Jussetsu no ma,' and other statues of Buddha, with the principle image of Amida Nyorai in the center, are enshrined in butsuma.
  364. The wooden seated statue of Jikei-taishi - made in 1288
  365. The wooden seated statue of Jikei-taishi ? made in 1286
  366. The wooden seated statue of Nyoirin Kannon: enshrined in Kanshin-ji Temple
  367. The wooden seated statue of Tenjin, which was brought by Yoshiki, is enshrined in Mt. Tenjin in the district.
  368. The wooden seated statue of Yakushi Nyorai: enshrined in Shin-Yakushi-ji Temple
  369. The wooden seated statue of the Thousand-armed Kannon, the wooden standing statue of Fudo Myoo and his two attendants and the standing statue of Bishamonten, and the wooden standing statue of Shaka Nyorai had long been deposited at Nara National Museum but have since been returned to the temple where they are housed within the repository.
  370. The wooden seated statue of the god of Kumano Hayatama, the wooden seated statue of the god of Fusumi, the wooden seated statue of the god of Ketsumiko, and the wooden seated statue of Kunitokotachi-no-mikoto (owned by Kumano Hayatama-taisha Grand Shrine in Wakayama)
  371. The wooden seated statues of Sogyo Hachimanshin, the Empress Jingu, Nakatsuhime-no-mikoto
  372. The wooden sho, ordinarily called mokusho, is used mostly in the Nichiren sect.
  373. The wooden shop building that had existed since its foundation was extended in 1967 and used, but was partly destroyed by fire during preparation for its opening on April 9, 1999.
  374. The wooden sitting statue of Amida Nyorai
  375. The wooden sitting statue of Amida Nyorai - made in 1222
  376. The wooden sitting statue of Nyoirin Kannon - enshrined in the main hall, made in the Heian period
  377. The wooden sitting statue of Shaka Nyorai - positioned to the right of the main statue.
  378. The wooden standing statue in Joruri-ji Temple in Kyoto is an example created by Nanto busshi (sculptors of Buddhist Statues in Nanto) etc. in the Kamakura period.
  379. The wooden standing statue in Kanzeon-ji Temple in Fukuoka is a big statue as tall as five meters, and a representative example of Bato Kannon in Japan.
  380. The wooden standing statue in Puzai-in Temple in Ishikawa prefecture and wooden seated statue in Mago-ji Temple in Fukui prefecture were created in the late Heian period.
  381. The wooden standing statue of Amida Nyorai (Amitabha), portrait of Saint Shinran, and the Six-Name Title (Namu Amidabutsu (a single, sincere call upon the name of Amida)), which were the evidence of the believer of Jodo Shinshu sect, were supposed to be protected while hidden.
  382. The wooden standing statue of Amida Nyorai and the wooden standing statue of Shaka Nyorai: Made during the Kamakura period
  383. The wooden standing statue of Eleven-faced Kannon
  384. The wooden standing statue of Eleven-faced Kannon ? built in the first half of the Heian period.
  385. The wooden standing statue of Idaten and wooden standing statue of Somachattra housed within the Shari-den were also made in Southern Song Dynasty China and designated Important Cultural Properties in 1997 along with the Yokihi Kannon statue.
  386. The wooden standing statue of Jizo Bosatsu - enshrined in the golden hall, made in the Heian period
  387. The wooden standing statue of Kannon Bosatsu (the Budhisattva of Mercy): enshrined at Horyu-ji Temple, and commonly called "Kudara Kannon" (Paekche Kannon)
  388. The wooden standing statue of Kannon Bosatsu: enshrined in Yumedono (literally, Hall of Dreams) of Horyu-ji Temple, and commonly called "Guze Kannon" (literally, Salvation Kannon)
  389. The wooden standing statue of Manjusri - enshrined in the golden hall, made in the Heian period
  390. The wooden standing statue of Miroku Bosatsu - enshrined in Mirokudo hall, made in the Heian period
  391. The wooden standing statue of Shaka Nyorai - the principal image of the golden hall, was carved from a single tree trunk in the first half of the Heian period.
  392. The wooden standing statue of Shitenno
  393. The wooden standing statue of Sho Kanzeon Bosatsu of Tokugen-in Temple
  394. The wooden standing statue of Yakushi Nyorai (Medicine Buddha): enshrined in Jingo-ji Temple
  395. The wooden standing statue of Yakushi Nyorai - enshrined in the golden hall, made in the Heian period
  396. The wooden standing statues of Fudomyoo and Bishamonten
  397. The wooden standing statues of Kongo Rikishi (National Treasure)
  398. The wooden standing statues of twelve protective deities - enshrined in the golden hall, made in the Kamakura period
  399. The wooden station house used from the start of the station and the dome-like roof specific to a terminal station recall the glorious days of the past.
  400. The wooden statue at Muryo-ji Temple in Gamagori City, Aichi Prefecture, which is a rare Juniten statue, seems to have been shaped as a part of a cubic diagram of Mandala.
  401. The wooden statue of Amida Nyorai: Created in the late Heian Period
  402. The wooden statue of Daigo-ji Temple in Kyoto, made by Kaikei, is a good example.
  403. The wooden statue of Daikokuten in a semi-lotus position - owned by Myojuin
  404. The wooden statue of Fudomyoo and two children- owned by Joshoan
  405. The wooden statue of Juichimen Senju Sengan Kannon Bosatsu (an important cultural property designated by Kyoto Prefecture) - Gokaicho (unveiling a Buddhist image): the 17th and 18th of each month
  406. The wooden statue of Minamoto no Yoritomo in a seated position, currently property of Kai-Zenko-ji Temple, was moved from Zenko-ji Temple of Shinano Province during the Sengoku period, and it is said to be the oldest statue of Yoritomo, carved in 1319.
  407. The wooden statue of Monju Bosatsu accompanied by the statue of its followers, Zenzaidoji and Udenno
  408. The wooden statue of Monju Bosatsu riding on a lion is also an Important Cultural Property and is held by the Agency for Cultural Affairs.
  409. The wooden statue of Sho-Kannon, Aryavalokitesvara was made a Designed Important Cultural Property (National Treasure at the time) in 1929.
  410. The wooden statue of Sogyo Hachimanshin (by Kaikei, a National Treasure) kept in the Kanjinsho Hachimanden at Todai-ji Temple was originally in Tamukeyama Hachimangu, and transferred to Todai-ji Temple during the separation of Buddhism and Shintoism in the Meiji Period.
  411. The wooden statue of Tamonten and standing statue of Zochoten ? works made in the middle of the Heian period.
  412. The wooden statue of the King of Hell, which is said to be made by Takamura, and the wooden statue of Takamura himself, are enshrined in Enma-do Hall also located on the grounds of that temple.
  413. The wooden statue of the Prince Shotoku (Namubutsu Taishi zo)
  414. The wooden statue of the bodhisattva Ksitigarbha depicts a naked form and was popular among some parts of society in the Kamakura Period; also known as 'naked Jizo', it was usually seen with a kimono over the body of the statue.
  415. The wooden statues of Monju Bosatsu riding a lion and his attendants, are the principle images of Chikurin-ji Temple.
  416. The wooden statues of Three Hachiman (Gods of Archery and War): enshrined in To-ji Temple
  417. The wooden surface is neither colored nor gilded.
  418. The woods for field practice owned by Kyoto Prefectural University
  419. The word
  420. The word "Bunbo shumi" refers to the hobbies of Bunjin in China which developed centering around Bunbo (library).
  421. The word "Chokufu" (Imperial seal) originally meant to lock by twisting paper with the emperor's signature around a key.
  422. The word "Dashi" is said to have originated from festival pageants where they were removed from a shrine or other building to parade around town, or from higeko or yorishiro which is an object representing a divine spirit protruding from the body of Dashi.
  423. The word "Joyo" means 'a rich land full of sunshine in south Yamashiro Province'.
  424. The word "Kami" literally means "up," the opposite of "down."
  425. The word "Keihan" means Keihan Electric Railway, a private railroad connecting Kyoto City with Osaka City.
  426. The word "Keihan" means Kyoto City and Osaka City.
  427. The word "Keihan" means the Keihan National Highway.
  428. The word "Keihan" means the characteristics of pronunciation in the dialect.
  429. The word "Kyogen" generally indicates Hon Kyogen.
  430. The word "Kyogen" has also come to be used as a general noun indicating a joke, a lie, behavior plotted to cheat others, and so on.
  431. The word "Kyogen" is derived from a Buddhist term 'Kyogen Kigo' that means an unreasonable phrase and a decorative word.
  432. The word "Murasaki" in "Nise Murasaki" refers to both Murasaki Shikibu and gromwell, the high-grade dye.
  433. The word "Nozarashi" came from Basho's poetry, "Nozarashi o kokoro ni kaze no shimu mi kana," (bleached bones on my mind, the wind pierces my body to the heart) that he wrote at the departure of the journey.
  434. The word "Satoyama"
  435. The word "Sekishitsu (stone chamber)," is used in this section because it is more common.
  436. The word "Shogun" is used as the Japanese translation of "General" is used to address these military officers.
  437. The word "Tanada" was mentioned in Koyasan Bunsho written in 1338, which recorded the yield and marking off of Tanada in units of "tan" in Shibutasho, Ito County, Kii Province (today's Katsuragi-cho, Wakayama Prefecture), in a sentence "棚田一反御得分四十歩ハ."
  438. The word "Tango" in the corporate name originates from the name of the area the line operated in, the Tango Province, which was formerly a Japanese administrative district based on the legal codes called ritsuryo in the Nara and Heian periods; it is also a word play on the dance music, tango.
  439. The word "Tenguri" is known as the notion which corresponds to "Ten," and it was transcribed in Chinese historical materials as "?犂."
  440. The word "Ubusuna-mode" (visiting one's own birth god) became widely used and the custom of Ubusuna-mode became popular on such occasions as the coming-of-age ceremony and Shichi-go-san (a day of prayer for the healthy growth of young children).
  441. The word "Urasenke" refers either to Soke (the legitimate family of the original house) composed of the head of the school and his family, or to such a legal entity as the foundation Urasenke-Konnichi-an, or the school itself as an organization including its disciples and descendants.
  442. The word "budo" referred to the Bushido (Japanese chivalry) in the Edo period, but late in the Edo period it also became a reference to bujutsu (martial arts).
  443. The word "buke" refers to the collection of various powers which support the authority of a bakufu (Japanese feudal government headed by a shogun), and this word sometimes also refers to a Shogun family or general samurai.
  444. The word "castle"usually means the inner castle, while the precise boundaries of the sogamae, the outer castle, were unclear since they included natural geographical features (mountains and rivers).
  445. The word "earthbound" itself does not exist in Japanese.
  446. The word "fue" alone sometimes refers to a specific musical instrument in some genres of music.
  447. The word "fukannagi" has the same meaning as "kamioroshi", or in other words, a person who can channel spirits and gods (that is, a medium).
  448. The word "fundoshi" is commonly believed to have come from "fumitoshi" (meaning "to outthrust both legs"), or from "fumodashi" (meaning "a rope to tie down a horse or a dog"), or from "hodasu" (meaning "to tie down something by a rope so that it will not move freely").
  449. The word "hauta" began to be used around the Genroku era (from 1688 to 1703), as it was seen in 'Matsunoha' (a collection of kouta [ballads sung to shamisen accompaniment] published in 1703).
  450. The word "insei" is also used in modern Japan.
  451. The word "jito" originally meant "field workers" who were in charge of the on-site management and security enforcement of manors and imperial territories.
  452. The word "juni-hitoe" first appeared in the book of "Genpei Seisuiki" (The Rise and Decline of the Minamoto and Taira clans).
  453. The word "kaname-ishi" may be used as a metaphor for something one cannot or should not move.
  454. The word "karuta" originated from Portuguese, but the game itself, similar to karuta, is thought to have existed in Japan before contact with Portugal.
  455. The word "kinrin" (meaning golden wheel in Japanese), which refers to the highest king among the four sacred kings that rule the universe, symbolizes the miraculous power of this deity.
  456. The word "kokusaiho" started to become known after The University of Tokyo changed a name of department to "kokusaiho" in 1884.
  457. The word "kuden" has extended its meaning from the above 1, to mean that a master of traditional performance art or martial art orally teaches his or her disciples, the esoteric knowledge or secret techniques unique to each school of the art.
  458. The word "kuden" has further extended its meaning from the above 2, to mean the book recorded the esoteric knowledge or secret techniques.
  459. The word "mi" (忌) of omi (小忌) is said to represent divine things.
  460. The word "mingei", folk art, that is now established as an expression in modern Japanese such as "Mingeihin selling space" or "Mingei style furniture" is a coined term Yanagi and others started to use.
  461. The word "mokuroku" wasn't written on the old shosatsurei, only becoming standard in the Meiji Period.
  462. The word "moro-haku" was included in the Japanese-Portuguese dictionary compiled in 1603 by missionaries of the Society of Jesus who came to Japan to propagate Christianity, and the meaning was explained as the highly valued sake produced in Nara.
  463. The word "muhon" can be written either as "謀反" or "謀叛" in kanji, Chinese characters used in Japanese writing.
  464. The word "naorau" is used as a verb when a person receives mochi or other food from a shrine.
  465. The word "nawabari" is derived from verification of the layout of Kuruwa by roping off in the field.
  466. The word "pochi" means "a little bit" and originally showed an attitude of humbleness.
  467. The word "sencha" is often used either in the narrow sense or in the broad sense.
  468. The word "shikinen," when used in the context, means a fixed year.
  469. The word "shikoro" refers to the fabric or lacing that was hung from the bottom of a helmet or hood in order to protect the back of the head.
  470. The word "shogun" originated in China and meant, as the characters represent, "to lead an army," which was adopted as official position or title of the commander leading the armed forces.
  471. The word "soguruwa" is also used.
  472. The word "tegoto" is derived from the 'act' ('koto' in Japanese) of performing using only 'hands' ('te' in Japanese), which originally referred to a manner of performance, technique, or part by an instrument in traditional Japanese music.
  473. The word "teikin" originates from a historical event taken from the Ji Shi (Chief of the Ji Clan) section of "Rongo" (the Analects of Confucius) in which Confucius called to his son to stop running in a garden and encouraged him to learn poetry and etiquette, signifying teachings from father to son and home education.
  474. The word "tenka" is seen on the roban (dew basin at the bottom of a pagoda finial) of Asuka-dera Temple established by SOGA no Umako, which confirms that the word was already used in 596.
  475. The word "toire" is an abbreviation of the English word (toilet) and the meaning is 'keshoshitsu' (lavatory).
  476. The word "ukiyo" (this life) also means "modern," and Ukiyoe refers to Fuzokuga, in which paintings depicts the manners and customs of the day.
  477. The word "verheffen" does appear in the chapter of "Chest" for explaining the form of a breast.
  478. The word "vine" means a "climbing plant" or "grapevine" in English, and the alumni association was named after it in the hope of fostering a connection between the university and its graduates.
  479. The word "what" in the last line, for example, sounds similar to "crane" in Japanese.
  480. The word "建設" (kensetsu) was created by translating the English word into Japanese during the Meiji period, and replaced the previous word "普請"(fushin).
  481. The word "舎密" (seimi) used as a translation of chemistry at that time, and it was replaced by the word used in China "化学" (kagaku) and disseminated.
  482. The word 'Ashi' is reed, 'kabi' is cognate with mold, meaning something that ferments and buds.
  483. The word 'Buddhist alter' originally referred to Shumidan, but in medieval times the Buddhist alter in Buddhist temples came to be called 'Shumidan' and the zushi where Buddha was enshrined in houses came to be called the 'Buddhist alter.'
  484. The word 'Dhy?na' in Sanskrit and the word 'Jh?na' in Pali were transferred to Zenna (a practice to attain enlightenment of the truth with calm emotion and clear mind) and Zen (禅) in China.
  485. The word 'Dhy?na' means mediation in modern Japanese.
  486. The word 'Echizen torinoko' is often seen in the other historical documents, and torinoko paper made in Echizen Province was popular as a good quality paper during the mid-Muromachi period.
  487. The word 'Ekiben' is an abbreviation of 'Eki-bento' or 'Eki-uri-bento' (both means a box lunch sold at a railway station).
  488. The word 'Fugaku' in the title means Mt. Fuji; it depicts various views of Mt. Fuji seen from different places.
  489. The word 'Fuhon' is derived from a historical event 'food and money are the source to enrich people' of "Tokankanki" from encyclopedia "Geimon-ruiju" (a Chinese encyclopedia, literally "Collection of Literature Arranged by Categories").
  490. The word 'Godai' included in the title refers to the Emperor Gohorikawa, the Emperor Shijo, the Emperor Gosaga, the Emperor Gofukakusa, and the Emperor Kameyama.
  491. The word 'Gohon' means 'sample.'
  492. The word 'Hachiman' first appeared in "Shoku Nihongi" (Chronicle of Japan Continued) in 737 and the pronunciation 'Yahata' from the term 'Hirohata no Yahata no Okami' is given by the imperial edict in 749 from the same book.
  493. The word 'Hahaki' means 'snake tree' or 'dragon tree' and straight trees were originally the center of festivals and were portrayed as snakes.
  494. The word 'Hana' (flowers) started to mean cherry blossoms around this time.
  495. The word 'Hedara' (Eurya japonica) is a Buddhist terminology which means 'the flower for altarage.'
  496. The word 'Higashiyama Sanju-Roppo' can be found in 'Karaku meisho zue' (a guidebook on some scenic beauty) compiled in the end of Edo period, which was apparently the oldest material that exists today denoting that word.
  497. The word 'Hikoji' means a male, but this god is a hitorigami and has no gender.
  498. The word 'Ho' began to appear in "Nihonshoki" from around the seventh century.
  499. The word 'Hoben' is used in the sense of a possible method to transmit the true intention of Buddha and Zen masters although it is not the true intention itself.
  500. The word 'Ikkanshi' refer to the go (byname) and was used for the swords with the curving of blade as inscription which were produced around the Kanei and Genroku eras.
  501. The word 'Imaki' is derived from a homonym written using different characters and indicates that the enshrined deity is that of a visitor from the ancient Korean kingdom of Baekje.
  502. The word 'Irashi no ine' (literally, loaning rice plant) appears in the article of April 12, 646 in "Nihonshoki" (Chronicles of Japan).
  503. The word 'Jodo' originated in China, but ideologically it was first modeled on the 'Buddha Lands' in the early Mahayana Buddhism of India, and each Jodo of many Buddhas was explained.
  504. The word 'Jodo-kyo,' which Zendo of the Tang dynasty described as 'I want to listen to Jodo-kyo carefully' ("Hojisan (Tengyogyodogan Ojo Jodo Hojisan)," is used in the same sense.
  505. The word 'Katsureki' literally means 'vivid rendition of history,' but this was nothing but a satirical remark by Robun, who suggested that those performances were not theatrical entertainment at all.
  506. The word 'Koto'
  507. The word 'Kumogakure' (hide behind the clouds) is now used to mean disappearance, but it is originally derived from this idea.
  508. The word 'Kuni' in Kunishige was given by the lord of the Sendai Domain, Yoshikuni DATE.
  509. The word 'Kutsuki Domain' is sometimes used in the following cases: when people refer to the territory which was controlled by the soke (the head family or house), or to the Tosa Domain and Fukuchiyama Domain, which were governed by Tanetsuna's descendents.
  510. The word 'Makara' means crocodile in the Sanskrit and Pali languages and is used on the entrances of Buddhist temples in southeast Asia.
  511. The word 'Matsubayashi' is a season word to express January.
  512. The word 'Mikogami' is used when both parent and child gods are chief gods and when the parent as the chief god and its child are enshrined together.
  513. The word 'Miyake' was used in the "Nihonshoki" (Chronicles of Japan).
  514. The word 'Miyaza' came into being after the early-modern times, especially in the areas around Western Japan (in Eastern Japan, a designated 'Sohonke' [main branch of a school or religion] mainly took in charge); however, the origin of the group was traced back to the end of the ancient times.
  515. The word 'Musuhi' means production and generation.
  516. The word 'Musuhi' means production or formation, which leads to a possible interpretation that Takamimusubi no Kami and Kamimusubi no Kami are the deification of 'creation,' and that this couple, along with the goddess factor held by Kamimusubi no Kami, symbolizes 'musubi' (uniting) of man and woman.
  517. The word 'Nihon-ga' was adopted from the translation of the term 'Japanese painting' for the first time when Fenollosa gave his lecture on "The New Theory of Art" at the Dragon Pond Society (Ryuchikai) in 1882.
  518. The word 'Nyogo' first appeared in the article about Emperor Yuryaku in 'Nihonshoki,' but in fact, KI no Otona and Kudaranokonikishi kyoho who were made Nyogo during the reign of Emperor Kanmu were the beginning of Nyogo.
  519. The word 'Nyogo' originated from the book 'Shurai,' which described about the governmental organizations of China (Zhou).
  520. The word 'Ogi' has its origin in 'afugi (あふぎ)' (something which creates wind) which had derived from 'afugu (あふぐ)', and it has been hard to ascertain the association between the words.
  521. The word 'Okutsuki' refers to tombs of ancient times.
  522. The word 'Oni' derives from Onu, which originally meant invisibility and unworldly things.
  523. The word 'Sam?dhi' in Sanskrit shows a similar idea.
  524. The word 'Shi' (絲) means silk yarn; the body of the shoes is knitted with silk yarn with diamond patterns in relief, the insole made of a straw mat, and the sole constructed from cattle skin.
  525. The word 'Soja' first appeared in the Heian period, but was more often seen in the Muromachi period.
  526. The word 'Suiko' first appeared in the Ritsuryo codes enforced in the eighth century (Yoro-ritsuryo-zoryo [a chapter in the code promulgated in the Yoro period dealing with miscellaneous materials]).
  527. The word 'Tagori' in the Nihonshoki derives from 'Tagiri.'
  528. The word 'Tennosei' was a translated term of the German word 'Monarchie' which means 'monarchy' in English and was originally a new word Marxists coined.
  529. The word 'Three Years' refers to the period from 1086, when the battle at Numanosaku occurred, to 1088, when Yoshiie was dismissed as Mutsu no kami (the governor of Mutsu Province).
  530. The word 'Tomokuyu' itself is not seen in the chronicles but since the words 'Tomoku' and 'Yunonagashi' were derived from Tomokuyu, the original Tomokuyu is considered to have existed at that time.
  531. The word 'Toro' is derived from the texture of tuna meat, which melts in the mouth ('toro-ri').
  532. The word 'Tsuma' means lumber used to construct buildings.
  533. The word 'Umashi' in the shinmei (name of god) is a eulogistic name for something good, as in 'umashi-kuni.'
  534. The word 'University' is arranged with an apricot leaf as a family crest of the Uruma Family, which is a founder of the Jodo sect Honen's birthplace.
  535. The word 'Ura' in Maizuru dialect means 'ushiro or oku' ('behind' or 'back') in the common language, which causes confusion to unaccustomed people.
  536. The word 'Waku' used in his name means youthfulness, and 'Musubi' means creation, signifying the god of governing grain growth.
  537. The word 'Yohen' (曜変) was originally written in kanji '窯変' or '容変.'
  538. The word 'Zen' or 'Jo' was originated from India and its experience of mediation had an important meaning after the establishment of Buddhism.
  539. The word 'Zushi' was not used in Japan before the Nara period, and the Buddhist alter cases in the form of a temple were called 'Kuden'.
  540. The word 'aku' means 'strong' and 'brave,' implying that 'Yoshihira was the brave first son of the Minamoto family in Kamakura;' the image of a strong general transcending generations.
  541. The word 'aloes' was used to describe agarwood in old English, which led to the misunderstanding that aloe (aloe vera) was one of the fragrant woods.
  542. The word 'bokuseki' means the writing of a Zen high monk.
  543. The word 'bokuseki' means writing, especially that of an eminent Zen monk.
  544. The word 'busha' appeared in the famous phrase, '松影是雖武者子孫' (Matsukage was the true descendant of busha), in "Oraimono" (a textbook for common people) during the mid-Heian period.
  545. The word 'chu' could imply 'to connect gods (Buddha) and human.'
  546. The word 'curry' does not exist in India's native languages.
  547. The word 'daisho came from "Roshi" (Daodejing) volume two and "Monzen" (Wen-hsuan, ancient Chinese poems) volume 46 "Ode to Heroes", meaning that 'there may be some errors because this book is made on behalf of the original authors.'
  548. The word 'denso' had been established after the late Heian period but the post was established during Emperor Gosaga's insei period (during the period of the government by the retired Emperor) in the Kamakura period.
  549. The word 'doso' already appeared in a book from the Heian period.
  550. The word 'doso' was found in a record written in the Nara period.
  551. The word 'earnestly' shows the depth of Dhyana - Meditation.
  552. The word 'geido' was coined as a general term for words such a as 'kendo,' 'kado' and 'sado' which came into use following the creation of the word 'judo.'
  553. The word 'ginjoshu' existed since the Taisho period, which meant 'the sake brewed with examination' in order to submit for the kanpyokai.
  554. The word 'gudokun' refers to 'exegesis for ignorant persons and children' and, in this case, easy explanations of the divine virtue of Hachimanshin for them.
  555. The word 'haikai' originally referred to 'humorous' or 'a play.'
  556. The word 'hata' refers to a heavenly banner that signals as 'Yorishiro', a temporary lodging place where a deity is invited.
  557. The word 'hatto' is used in temples of the Zen sect, and in other sects, it is usually called kodo.
  558. The word 'hikigi' refers to the handle of chausu (tea grinding mortars) and jokingly refers to deep bowls.
  559. The word 'hiraki' (as in 'kagamibiraki') is used instead of the taboo word 'wari (which means to break something).'
  560. The word 'hojo' originally referred to the main priest's living quarters but in Japanese Zen Buddhist temples, hojo have more of a significance as spaces for receiving visitors or holding rituals.
  561. The word 'hoshi' means black point as a target in Japan.
  562. The word 'hoshu' (also referred as 'hossu') refers to a person who keeps the creed of Buddhism and plays a central role in its teaching, and turns to refer to the supreme leader (head) of the school, sect and religious community.
  563. The word 'iku' in Ikumusubi and the word 'iki' ('life,' or 'breath') have same origins, whereby those words are used to admire the influence of Musuhi.
  564. The word 'jo-raku-suru,' meaning 'climb up Kyoto,' is used to describe when one visits Kyoto from another area such as Tokyo.
  565. The word 'jogaku' refers to 'a quota,' and under the ritsuryosei the Imperial Court compelled Buddhist temples to comply with a Buddhist monk quota to prevent them from wriggle out of taxes.
  566. The word 'jogakuji' can be found in various records such as "Rikkokushi" (the Six National Histories).
  567. The word 'johakyu' is well known because this word is mentioned in "Kakyo," "Sando" and "Fushikaden" (these three books form the doctrine of Noh art) written by Zeami.
  568. The word 'joro' refers to court ladies in Joganden (Imperial Residence for Sewing), Naishi no Tsukasa (female secretaries to an emperor), or Naishi no suke (court ladies of higher ranks) of the Second or Third Rank, in other words, the daughters or granddaughters of daijin (councils of the Imperial Court) who were allowed to put on the colors of the Imperial families.
  569. The word 'kaeshi' is an abbreviation of 'nikaeshi', a seasoning used as a soba (buckwheat noodles) dipping sauce.
  570. The word 'kaga' means 'shine' and is believed to describe the stars shining.
  571. The word 'kagami' means peace, and 'hiraku' (the verb form of 'hiraki') means to increase success.
  572. The word 'kagura' is commonly believed to have been transferred from 'kamukura' (a seat for gods).
  573. The word 'kaipan' is written using various combinations of kanji characters.
  574. The word 'kami'
  575. The word 'kami' in the Japanese language was originally a word used to indicate a deity in the Shinto religion.
  576. The word 'katane' relates to opening up a document to read and then tying it up again, and this act had an important meaning in actuality for Katanashi.
  577. The word 'kaya' in the shinmei (name of god) represents kaya (grass).
  578. The word 'kegare' refers to a depressed state of mind, in which vigorous life force diminishes because of the pain of bereavement (this state can be expressed as 'kegare (a homonym),' literary, the exhausted mind).
  579. The word 'kikokusenkin' was created by Ichio OKUBO and written on the 'Supplementary theory on Prices' by Nobuhiro SATO, which means that it was not Sato's word coinage.
  580. The word 'kumari' used in its name means 'distribution,' so it is enshrined in the fountainhead or the watershed of a waterway.
  581. The word 'kunoichi' means females and should be described as '九ノ一' (kunoichi, which means nine plus one).
  582. The word 'kyoku' means a 'room.'
  583. The word 'manga' literally means 'drawing a picture at will.'
  584. The word 'manga' was exported to China during the Taisho period and the spelling of manga became one of the popular Japanese used in European countries.
  585. The word 'manga' was spread as a word meaning a sketch like a caricature by Hokusai Manga (Hokusai's sketches) which was painted by Hokusai KATSUSHIKA in 1814.
  586. The word 'maniai-shi' refers to a paper which is suitable for the width of half ken (which equals to 0.90 m) and it is usually used for fusuma-shoji.
  587. The word 'mononoke' appeared around this time.
  588. The word 'musu (生す)' in the phrase 'koke musu (苔生す)' (moss grows, or to become old like moss grows) has the same origin.
  589. The word 'musubi (掬び)' has the meaning of 'to take a sip of water from your palms, which you fold like a bowl.'
  590. The word 'myojin' implies that gods appear not as their tentative self but as their real self with a clear form.
  591. The word 'naorai' is usually thought to derive from 'nahoriahi.'
  592. The word 'nishijin' (literally meaning 'a camp in the west') originated from the Onin no Ran (Onin War) in which Sozen YAMANA, the Commander in Chief of the Western Army, set up a camp to the west of Horikawa.
  593. The word 'noritogoto' refers to the letters (a document in which people write their wishes to gods and their reverence for deities) that are chanted by believers such as Shinto priests to present to enshrined deities the meanings and objectives of a religious service ("sojo-tai," or report to superiors style).
  594. The word 'okage' in this context specifically indicates 'okagemairi' (massive return visit to the Ise- jingu Shrine).
  595. The word 'okara', which literally means refuse, consists of the honorific 'o' and the word 'kara' (which is a paronym of 'gara,' as in chagara, meaning tea dregs), and this word was typically used by court ladies.
  596. The word 'oshibori' is usually written all in hiragana (as おしぼり) and seldom written using kanji in combination with hiragana such as 'お絞り' and '御絞り.'
  597. The word 'raku' still stands for 'miyako (capital),' but this usage applies only to Kyoto.
  598. The word 'reimotsu' was used when non-cash gifts were presented.
  599. The word 'sa' was an old sound of the Chinese character "箭"(矢) which meant arrow or hook, and the word 'chi' was written as "霊" which showed spiritual power.
  600. The word 'sankei' may be used in stead of sanpai for a less religious visit to a shrine or a temple such as sightseeing or school field trip.
  601. The word 'sankyoku' appeared in literature from around this time.
  602. The word 'sanmon' (lit. mountain gate) is a remnant from the time when Buddhist temples were originally built on mountains, so that now even such gates of temples located on flatland are referred to as sanmon (please refer to 'Sanmon' and 'shichido garan.').
  603. The word 'season' here refers to kigo and kidai.
  604. The word 'seiza' was not used before the Edo period; instead, the style was called 'kashikomaru' or 'tsukubau.'
  605. The word 'shaku' came from its length which is one shaku (unit of distance approximately equal to 30.3 centimeters).
  606. The word 'shide' is the conjunctive form of a verb 'shizu,' and has the same origin as 'shidareru' (hang).
  607. The word 'shin' means 'Emperor' and this hall enshrines the memorial tablets of related emperors.
  608. The word 'shinden' is only used at temples in which a member of the imperial household resided and the 'shin' part of the word signifies the emperor.
  609. The word 'shinkan' means the emperor's own writing.
  610. The word 'shirokujichu' (meaning all the time) is derived from the four times of the day known as 'shiji' (early morning, noon, late afternoon and dusk) in combination with the six times of the day known as 'rokuji.'
  611. The word 'shukushi' refers to congratulations.
  612. The word 'strike' is used instead of 'throw' for shuriken, but writers may use 'throw' in novels out of consideration that it is not a common expression.
  613. The word 'sushi' in "Funa-zushi" originally meant such preserved food using grain (including cooked rice) as the carbohydrate (i.e., the fermentation substance), but the type to put fish on vinegared rice has emerged only recently as "instant sushi."
  614. The word 'tacchu' is also written using alternative characters.
  615. The word 'tacchu' originally referred to the 'to no hotori' (grave of a temple founder or high priest) erected by the disciples of a founding priest or Zen temple high priest following his death, or a small temple constructed in the grounds of a larger Zen temple.
  616. The word 'tamagushi' refers to a branch of sacred trees, such as Sakaki, with "shide" (a zigzag-shaped paper streamer) being attached to the branch.
  617. The word 'taru' in Tarumusubi refers to a state in which a place is filled with the influence of something (being sufficient).
  618. The word 'tataki' originates from patting sauce onto the bonito that has been seared and prepared like sashimi.
  619. The word 'tatari' is said to be a corrupted form of 'tachiari,' meaning the manifestation of god.
  620. The word 'tempura' is also used to refer to satsuma-age, a fried fish cake (for the details, see the 'satsuma-age section) in western Japan.
  621. The word 'teto' corresponds to the reading in Vietnamese of a Chinese character 'jie' (meaning festival).
  622. The word 'torch' when used on construction sites refers to the small handheld oxyacetylene or propane burner, used to cut or weld metals such as iron.
  623. The word 'wata' is an ancient word for sea, 'tsu' means 'of,' and 'mi' means divine spirit, so 'Watatsumi' means 'divine spirit of the sea.'
  624. The word 'yami' (darkness) refers to valley and 'taka' (high) refers to mountaintop.
  625. The word 'yarido' itself means a sliding door, but it seems that it did not mean Fusuma Shoji and Akari-shoji but meant a sliding Mairado.
  626. The word 'yashiki-gami' is a technical term and the actual word used varies depending on the region.
  627. The word 'zenza' goes back to the Buddhist term 'maeza' by which name called were trainee monks who gave a talk before a high priest's lecture.
  628. The word 'zoni' first appeared in "Suzukake-ki" (Journal of the Suzuka family) written in the Muromachi period.
  629. The word '万機' in the latter part meant 'every important affairs.'
  630. The word '兼' of 兼仗 (Kenjo) is correctly written by using the letters of '人' (person) and '兼' (combine), and the word '仗' refers to a weapon, so that its ballpark role can be guessed by the words of 'person, combine, and a weapon.'
  631. The word '大倭' (Oyamato) was mainly used in the Asuka period.
  632. The word '廓' of Yukaku (遊廓) is the same as '城郭' (Jokaku), which means a surrounded block.
  633. The word '経綸(the administration of affairs of state)' in the latter part should be carefully interpreted.
  634. The word '都 (tsu),' or '津 (tsu)' are Manyo-kana letters, an archaic form of the Japanese language, which correspond to ancient particle 'tsu' (possessive marker), today's equivalent of '--- no'.
  635. The word '都' is used for the graves of Shinto priests and parishioners whereas the word '津 ' is used for the graves of laypersons.
  636. The word Fukushoku in commonly used Modern Japanese collectively indicates clothing and accessories.
  637. The word Fushu was also used for people who were treated as prisoners of war, mainly before and during the war.
  638. The word Gokenin is not used in history textbooks as a term for individuals who had a master-servant relationship with the shogun family of Muromachi bakufu.
  639. The word Hachiman includes both the meaning of prayer and Yumiya and is the origin of the word shako-shin.
  640. The word Kahan was used in various meanings by the Edo Shogunate, territorial lords, hatamoto and others.
  641. The word Kaishaku broadly means assisting (or taking care of) without limitation the occasion of Seppuku.
  642. The word Kampaku has its origins in the tradition followed in early Han China where all reports to Emperor Xuan were entrusted to the powerful statesman Huo Guang.
  643. The word Kimono used these days generally has two meanings--The first meaning is Wafuku.
  644. The word Kyo no Nanakuchi (Seven Entrances to Kyoto) was used to collectively refer to the entrances of roads leading to Kyo (Kyoto).
  645. The word Maha (great) yana (vehicle) first appeared in the "Hannya-kyo Sutra" (Prajna Sutra), and it is thought that the religious community that compiled and defended the "Hannya-kyo Sutra" was central to the beginning of the Mahayana Buddhism movement in general.
  646. The word Matsuribayashi has come to refer to an extremely diverse range of musical compositions.
  647. The word Neapolitan, from which Naporitan took its name, means Napoli-style in English.
  648. The word Ninuri means the red color related to red religion (赤宗教) and folk culture, and it is pointed out to have had a magical meaning.
  649. The word Onna San no Miya can refer to the following:
  650. The word Shoen-ryoshu was a commonly used term to indicate the honke (patron) and the ryoke (proprietor), the highest classes that governed Shoen.
  651. The word Takara (zai or treasure) used as a name was not so uncommon in the ancient times as it was seen in the names of the imperial princesses of the Emperor Hanzei or the Emperor Ninken, and there was Zai no miko as a son of the Prince Umayado.
  652. The word Yushi (猶子, the adopted child) means to treat like an Imperial Prince and it is believed to have been put into practice in the Imperial Family for the first time when "Shokugensho" (a book on Japanese government officials) asserted that Imperial Prince Tadafusa was the Yushi of Goudain (the Retired Emperor Gouda).
  653. The word also refers to Shinto-style graves.
  654. The word appears in the 'Hyakujonoyako,' the second rule of 'Mumonkan' (The Gateless Gate; a collection of 48 Zen koans compiled in the early 13th century by the Chinese Zen master Wumen Huik'ai).
  655. The word as geographical names in Japan.
  656. The word bodaiji originally referred to Buddhist temples that were established to pray for souls in the afterlife but it also refers to a temple housing the graves of successive generations of a family.
  657. The word called 'bushi' and 'bushidan'
  658. The word common to these Takami musubi no kami and Kami musubi no kami is 'musubi.'
  659. The word danchi derives from the phrases "ichidan no tochi" or "ichidan no chiiki."
  660. The word derived from a Japanese phrase, 'fude o furuu' (毫を揮う, meaning to wield a writing brush).
  661. The word eventually came to represent swords and guns.
  662. The word for moat settlement in Japanese may be written in different ways to indicate whether it is a moat filled with water (環濠) or it is a dry moat (環壕).
  663. The word genkan refers to the main entrance of a building.
  664. The word gokenin is mentioned in the Kansei Choshu Shokafu (genealogies of vassals in Edo bakufu), but it is difficult to think that he could not meet his nephew Tsunayoshi.
  665. The word had also come to be used to refer to masseurs, acupuncturists, and biwa-playing minstrels.
  666. The word had often been seen since the end of the Sengoku Period (Period of Warring States).
  667. The word haikai ("俳諧") is also written with the characters "誹諧."
  668. The word hamayumi (破魔弓) is also written as 浜弓.
  669. The word has two meanings as follows:
  670. The word ichiju-issai was used to mean 'a simple meal' (also called soshoku) comprising only one dish.
  671. The word inside the second set of parentheses shows the color of religious vestment.
  672. The word is an abbreviation for 'innenshoki' (fate and occurrence), 'in' (因) meaning the cause and 'en' (縁) meaning the condition.
  673. The word is believed to have been left by Kyuzo MIFUNE, a 10th dan judo wrestler in the early days of The Kodokan Judo Institute, who was famous for creating the kuki nage (the air throw).
  674. The word is derived from Mencius.
  675. The word is often used to refer to zokuso (recently developed koto music) which is broadly divided into two schools, the Ikuta school and the Yamada school.
  676. The word is sometimes used as an exclamation by a person soaking in the bathtub.
  677. The word kabayaki appeared for the first time in "Suzuka Nikki" written in 1399.
  678. The word kanjo came from a Buddhist term, which meant requesting the teaching of Buddha and praying for saving all living things.
  679. The word komonjo is a term mainly used in the field of Japanese history.
  680. The word later became used to refer to a person in charge of something.
  681. The word matoyumi refers to a bow used to shoot a target instead of the enemy or used as a game.
  682. The word may be used for demise of kings of other countries in newspaper articles.
  683. The word menchi is derived from ground meat, and both 'menchi katsu' and 'minchi katsu' are words coined in Japan.
  684. The word metta means 'many things disappear,' that is, having no clue, the word tara means plenty as the word tarafuku shows, and the word yatara can be understood as 'shooting many arrows,' which indicates that the origin of the word is in Yumiya.
  685. The word mokoku is also written as '?刻' ('?' is a Chinese character '募' of which '力' is replaced by '手').
  686. The word of "bunki" may include the meaning of "bunsen," in which one deity from a number of enshrined gods is moved to a different place (An example of "bunsen": Itakiso-jinja Rekishi (History of Itakiso-jinja Shrine).
  687. The word of 'Echizen torinoko' is often seen in other historical documents, and torinoko paper made in Echizen Province was popular as good quality paper during the mid-Muromachi period.
  688. The word of so-called gehin, which refers to the family in the lower class and the lower position in aristocracy, originates in this classification.
  689. The word origin of 'namasu' in Japanese is unknown, but some say that 'namashishi' (raw meat) or 'namasuki' (raw cut) are the origin.
  690. The word origin was the expression "sengoku no yo (period of warring states)" by the court nobles at that time comparing the troubled social conditions since the Onin Disturbance to the troubled times in the "Chunqiu and Zhanguo periods (Spring and Autumn period and the Warring States period)" in ancient China.
  691. The word originally meant 'corresponding to,' or 'correct,' and this meaning had been used in general for a long time.
  692. The word originates from kabuki.
  693. The word pronounced 'kami' in Japanese has numerous meanings, including 'top', 'chief', 'director', 'Emperor', 'lord', 'head', 'count' and the like, and originally meant a person of high stature in society.
  694. The word refers to good acts done in one's past life.
  695. The word renkon originally included the meaning of samon, but it is used only for fossile ripple marks today.
  696. The word represents a son of an Imperial family.
  697. The word sakana (肴) originated from 'saka-na' (酒菜).
  698. The word sakana, thus, meant 'na (dishes)' for saka, or sake (alcoholic drinks).
  699. The word satanin originally meant a person who executed the order or judgment on site, on behalf of the lord of the manor or the shokan.
  700. The word satokagura is used in comparison with mikagura, while, in a more limited sense, it means private kagura performed in Kanto region.
  701. The word shaba also includes the meaning of practice field for guns.
  702. The word shinabe contains more than one meaning as described above.
  703. The word shiokara natto can be found in the literature from the Heian period, but it is thought that it spread among the general public in the Muromachi period and afterward.
  704. The word shoji was used as a general term for partitions since ancient times, and the Chinese character 'sho' of shoji has the meaning of obstruct or separate.
  705. The word soboro originally came from ara oboro (roughly prepared oboro).
  706. The word unprocessed sake seems to make people imagine primary sake with moromi and yeast, the source of the sake, or thick syrupy extract-like sake, but it is not so in reality.
  707. The word usually refers to an armed or militarized rebellion, but "assassinating one's master by a small group" can be defined as "muhon" as well.
  708. The word wakon-yosai (Japanese spirit with Western learning) also began to be used with yamato-damashii.
  709. The word was originally one of the titles for biwa-playing minstrels who played Heikyoku (a narrative which features the Tale of the Heike playing Biwa music): 'Kengyo' (the highest title of the official ranks within the Todo-za), 'Betto' (superintendent), 'Koto' (the third title of the official ranks within the Todo-za), and 'Zato.'
  710. The word was used as a synonym for dictionaries arranged in iroha order during the Edo period, and then changed to mean educational books during the Meiji period.
  711. The word which means rude or barbarous was created as an antithesis of haikara.
  712. The word yatara is considered to have come from gagaku (an ancient Japanese court dance and music) and this is only a phonetic equivalent, but the word 'metta-yatara' also means that 'you can hit it without marking it down if you shoot it alot.'
  713. The word yosei is used for the translation of the word 'fairy', a being in European folklore, but animism in cultural anthropology includes both yosei and yokai.
  714. The word 村--village is used as a unit of an administrative district (a municipality), too.
  715. The word, "enKamikaze" became familiarized in various nations afterwards as an attack without any regard to danger imposed on oneself.
  716. The word, 'Kaisho' could be confirmed within 'the thing about pulling out a tooth' in the eighth volume of "Shasekishu" (Rasekishu) (Collection of Buddhist stories) edited by Mujo during the latter part of the Kamakura period.
  717. The word, 'Kaisho' was seen from the end of the Heian period.
  718. The word, 'Mikazuchi' included in the name refers to lightening and Raijin (god of lightning) is also a god of a sword.
  719. The word, 'Oshiho' means many ears of rice, and this indicates he is a deity of rice ears.
  720. The word, 'a great man' speaks for the character of Yasumori.
  721. The word, 'itsumade' means that until when the dead body will be left.
  722. The word, 'uke' in Shinmyo (name of the god) means a food, and she is a female god who controls food and grain.
  723. The word, Shosei originally came from Chinese kanbun. (Sino-Japanese)
  724. The word, kurogo, has the extended meaning that 'a person who is treated as 'non-existence' although he is on the stage by "tacit understanding" between audiences and actors' or 'a backroom person who is unidentified publicly.'
  725. The word, pitifulness cannot express this meaning enough.
  726. The word, 宮 (Miya) is made of 家 (ya '屋') and the honorific title (Mi '御').
  727. The word-and-sound notation is used to describe all the songs and ballads.
  728. The wording of 'Hashirehen' instead of 'hashirahen' means '... cannot run,' the same way as in the standard Japanese.
  729. The words "Gobutsuzen (御仏前)" are commonly used at Buddhist memorial services held on and after the forty-ninth day after the death.
  730. The words "Goreizen (御霊前)," "Gokoryo (御香料)," or "Okoden (御香典)" are written on the front of the envelope which is decorated with black and white or silver mizuhiki (decorative paper twine) tied in a square knot.
  731. The words "Hamaya" and "Hamayumi" are derived from the bow and arrow used in a New Year event called 'Jarai,' in which people pit their skills in Japanese archery against one another.
  732. The words "Horinouchi" and "Doi" are derived from the fact that the town was usually enclosed with a moat and a fence made of piled up earth.
  733. The words "Kishu Seibatsu" or "Kishu-zeme" refer to the conquest of Kii Province by Nobunaga ODA and Hideyoshi TOYOTOMI in the Sengoku period (period of warring states) (in the Azuchi-Momoyama period).
  734. The words "Our enemy is at Honno-ji" were not spoken by Mitsuhide, but written years later by San'yo RAI.
  735. The words "manorism" or "seigneurialism" respectively originate from the words "manors" or "seigneuries" (they are translated into "shoen" in Japanese) which express the traditionally dominated region by heredity in villages.
  736. The words 'Fukai-no-Joten' can be only found until the imperial edict upon enthronement of Empress Koken.
  737. The words 'Kimono,' 'Wafuku,' and 'Gofuku' are frequently used as the same meaning.
  738. The words 'Uggan,' 'Jigami,' and 'Jinushigami' are also used.
  739. The words 'hit kinteki' is a metaphor for getting something you desire.
  740. The words 'soto' and 'tasoto' often refer to pagodas with two or more storeys such as two-storey, three-storey or five-storey pagodas/
  741. The words and so on concerning military warriors
  742. The words are as follows.
  743. The words for the seal are often extracted from words or phrases that express literature or thought, which tenkokuka artists (carver using a special Chinese character, tensho) prefer to use.
  744. The words in parentheses are Chinese characters read in their Japanese pronunciation.
  745. The words in the first vocal section is a waka poem 'Shiho no yama sashide no iso ni sumu chidori, kimiga miyo oba yachiyo tozo naku' (しほの山さしでの磯にすむ千鳥 君が御代をば八千代とぞ鳴く) taken from Ga no bu (the Ga [celebration] section) of "Kokin Wakashu."
  746. The words in the second vocal section is a waka poem 'Awaji shima, kayou chidori no naku koe ni, ikuyo nesamenu suma no sekimori' (淡路島 通ふ千鳥の鳴く声に 幾夜寝覚めぬ須磨の関守) by MINAMOTO no Kanemasa included in Kinyo wakashu.
  747. The words mean that, although her residence was not near a bridge, a woman called 'hashi joro' existed in Shimabara - the Japanese homonym for "hashi" (the Chinese character being, "端") means "bridge" (the Chinese character being, "橋").
  748. The words of Japan's National Anthem and translation by Chamberlain are cited below.
  749. The words of Kangyosho, which made Honen found Jodo Shu are:
  750. The words of Kimigayo were derived from a waka poem in the "Kokin-Wakashu" compiled in the tenth century.
  751. The words of a waxing half moon and a waning half moon, used to show phases of the moon such as full moon => waning half moon => new moon => waxing half moon, compare the moon to a bow.
  752. The words of ancient high priests are sometimes used, while it is made extemporaneously.
  753. The words of command was all in French.
  754. The words of the song vary depending on different schools, but the contents are basically the same, and therefore an example is given below.
  755. The words on bushi
  756. The words on the memorial read 'Monument Commemorating the Awarding of Jugoi to Miyanaga Ryozo, Inscribed by Shonii Kunsanto (third class Senior Second Rank) Viscount Mimurodo Masamitsu.'
  757. The words seikoku wo iru (to the point) is one of the synonymous terms.
  758. The words shukuin and shukuen have the same meaning.
  759. The words themselves were not fixed at that time, but there were examples like this.
  760. The words were created in each region.
  761. The words were made by Taro KOGUCHI, a member of Third High School aquatics club (today's boat club of Kyoto University), while he was on the way of the Lake Biwa cruise in 1917.
  762. The words which came from 'matoba for military arts' and 'matoba managed by matoya' are as follows.
  763. The words written with a brush are '会津 新選組隊長 近藤勇' (Aizu Shinsengumi Commander Isami KONDO) and '勤勉 努力 活動 発展' (diligence, effort, activity and development), which, according to one view, was written by Shuhei.
  764. The words, 'replaced haritsuke to tsuchikabe' mean the haritsukekabe (wall surface of a fixed door, Fusuma sliding screen, or wooden wall pasted paper and cloth) pasted torinokogami (an eggshell colored, handmade paper with a smooth, glossy surface), which is also called Fuku-shoji (sub-shoji) and used as a zashiki wall of Shoin-zukuri.
  765. The words; 'Shima Province, Shima County' was seen on mokkan discovered from the former site of Heijo-kyo, so it was assumed that Shima Province consisted of one province and one county at first.
  766. The work "Bussotoki" describes how Emperor Sho En of Ryo of the Southern Dynasty himself offered an urabonsai service (offering food to monks and nuns) in 538 at Keimei-ji Temple.
  767. The work "In the Realm of Passion" (Empire of Passion) holds the same theme in which an extramarital wife kills her husband with her lover.
  768. The work begins with a process to put koji and cold water into a tub or a tank, which is called motooke, about one meter high and mixing them well.
  769. The work by Woolsey was translated by Martin as well and the title of the translation was "Koho Benran" (公法便覧) (1877).
  770. The work conducted at the station is outsourced to JR-West Japan Transportation Service Co., Ltd.
  771. The work consists of 22 volumes.
  772. The work contains no description regarding the time from his becoming a priest to his death, and the chapter of 'Kumogakure' (Vanished into the Clouds), which is suggestive of the death of Genji, but some say that the text was lost.
  773. The work covers a wide range of topics, reflecting Kenko's various aspects as a poet, a classical scholar, and a calligrapher.
  774. The work entitled "Zoku Honcho-ojo-den" (Sequel to the Accounts of Rebirth into the Pure Land) (written by OE no Masafusa) believed to have been written from the late 11th century to the early 12th century contains early references to the temple as 'Ho-ji Temple.'
  775. The work features poems by female poets of the Heian period and the Kamakura period.
  776. The work in the post was known to be hard, and the rate of death while in office was conspicuous.
  777. The work includes jigyo (ground leveling, excavation), foundation work, scaffold erection, and muneage (framework assembly).
  778. The work involved large difficulties because concept of law was completely different between China and western countries, and there was a big difference in the way of thinking about international relations.
  779. The work is deposited in the Tokyo National Museum.
  780. The work is large, measuring 208 cm x 127 cm.
  781. The work is not valued highly, and it consistently and mildly criticizes Gotoba in's dream of the restoration of Imperial rule.
  782. The work is said to be produced in the period of the Northern and Southern Courts in Japan.
  783. The work is wide-ranging: he created the Engi Emaki of temples and shrines, votive pictures, gilded folding screens in the Yamatoe style, and portraits as well as screen paintings.
  784. The work of Kanpyo production is normally done in the early morning, before sun-rise, when air temperature is low.
  785. The work of Onari was once done by young women from the family of the field owner who were called Ie-saotome or uchi-saotome.
  786. The work of building a station at a new site was started in December 1991, and the new station house assumed the operations of the old one in June 1995.
  787. The work of compiling the Ritsuryo codes was also continued after that, and a particularly big issue was how to conform to the conditions of a country of Japan.
  788. The work of installing seats removed during wartime, replacing wooden windows with glass windows and installing interior lamps commenced.
  789. The work of lowering the road bed, which was required in order to change the power collectors from poles to pantographs, was conducted while the trains were in operation.
  790. The work of the information office is outsourced to JR Niigata Business, a subsidiary of the East Japan Railway Company's Niigata Branch.
  791. The work of the second period
  792. The work of wind-instrument music
  793. The work process and its order differ by specialists but the basic order is as follows.
  794. The work site in Chojidani was dismantled around 2000 by wearing out.
  795. The work to construct the garden continued for 27 years until Gien died in 1624.
  796. The work to construct this line started in 1974.
  797. The work to renew or repair a thatched roof is conducted in cooperation with people in the community.
  798. The work was a series of 28 cruel scenes from kabuki theater, and he drew 14, half of the series.
  799. The work was introduced in his article 'Notes on Towazugatari,' in the September issue of 'Kokugo to Kokubungaku' (Japanese Language and Literature).
  800. The work was known as "Azuma Kagami," at least in the manuscripts transcribed in the Muromachi period.
  801. The work was made with reference to fake blood used in playhouses.
  802. The work was originally entitled "Rei" (Brought to Ruin).
  803. The work, which was created in the late seventh century, depicts the scene from Kenhotohon.
  804. The work, written in 1453, is called 'Genji monogatari toshidate' or 'Genji monogatari shokan toshidate'.
  805. The workers did not know the presence of a "Manual of Conservation and Repairs," which specified that they had to wear protective clothing.
  806. The workmanship and materials are visibly different from those of Japanese Buddhist statues and it is believed to have been brought from Southern Song Dynasty China as the Temple's legend tells.
  807. The works are called severe by some people
  808. The works are composed of color photographs; only the photograph panel posted at Arashiyama Station (Keifuku Electric Railroad), a photographic work with Zen Buddhism (Tenryu-ji Temple Unsui) as its theme, is in monochrome.
  809. The works are simple in their expression and skill, but nevertheless, they captured people's facial expressions in a dexterous way, so many of them are highly evaluated as art.
  810. The works at that time were called 'paralysis style,' and was regarded as his masterpieces.
  811. The works attributed to Zenami include Inryo-ken House-hold in the Shokoku-ji Temple of 1458, Hananogoshosen-den Palace of 1461, Takakuragosho-sensui Fountain of 1462 and Yamauchisuiin-ken House-hold in the Shokoku-ji Temple of 1466.
  812. The works composed by 'Chogeish' are performed even to this day.
  813. The works enlisted here are only those owned by the National Institutes for Cultural Heritage or those under the custody of the Kyoto National Museum.
  814. The works in novels, movies or TV shows that describe the time of the Edo period or before.
  815. The works in which the Mt. Atago appears
  816. The works modeled on Hanako can be seen at Niigata City Museum ('The face of Death, Hanako', and 'Fantasizing Woman, Hanako').
  817. The works of Hiroshige UTAGAWA are highly appreciated in Europe and the United States of America for their dynamic composition and the beauty of blue color, particularly indigo blue.
  818. The works of Jocho that were kept at temples including Hojo-ji Temple (the temple constructed by FUJIWARA no Michinaga) have all been lost and the statue at Byodo-in Temple that he created in his last years is extremely valuable as the only extant piece that can be definitively verified as his work.
  819. The works of Lanxi Daolong and Yishan Yining are representative of the style.
  820. The works of Saikaku, who is considered the founder, are the most famous and, excepting some works such as "Seken musuko katagi" (Characters of worldly young men), and "Seken musume yoshi" (Looks of worldly young women) by Kiseki EJIMA, there were few famous works published after that.
  821. The works of Shichi Koso (seven high priests) are also highly respected, although they are not scriptures.
  822. The works of famous literati and craftsman were traded with high price.
  823. The works of tea utensils representatively include chaire (tea container), tenmoku tea bowls, celadon flower vase and so on.
  824. The works that deal with ONO no Komachi are generically called 'Komachimono.'
  825. The works that express the deities of a particular shrine in the style of mandala, while assuming them to be Honjibutsu or Suijakushin, are called Suijaku Mandala.
  826. The works were often in oblong composition, in many cases with flowers, birds and still objects painted in the foreground in deep colors, and landscapes, such as waterfronts, painted in the background, or nothing but light colors to denote a feeling of distance.
  827. The works which were annotated or presented by a lecturer were mostly Chinese classics, Buddhist literature, and a part of national literature.
  828. The world admires his attitudes" and lauded Tadataka's comprehensive mind.
  829. The world after Kyoto Protocol.
  830. The world famous designer Kenzo TANGE was responsible for the design.
  831. The world for Buddha's edificatory purpose is also the land of Buddha, hence, the world of Bonpu (ordinary unenlightened person) could be the land of Buddha.
  832. The world is an important side of an antinomy in the Japanese Mythology, the Ancient Shinto, and Shinto religion, while the opposite is 'utsushiyo' (land of the living).
  833. The world is in time of peace, the period of parties in all sizes.
  834. The world is one family and at peace.'
  835. The world of "Taiheiki" (The Record of the Great Peace) is covered, consisting of three parts; the first, the second, the third parts.
  836. The world of 'A case of Okuma SHIRAKIYA' from "Tadasuke Ooka's Ooka seidan (a factual story of a magistrate Tadasuke Ooka)".
  837. The world of 'a family trouble of the Sasaki family' from "Ukiyozuka Hiyoku no inazuma" (or Saya-ate, Scabbard confrontation).
  838. The world of Asura (fighting demon)
  839. The world of Asura is sometimes added to San-akushu and is therefore called Shi-akushu (four evil worlds of hell).
  840. The world of Bosatsu
  841. The world of Buddhism at the time was too indifferent to Butsureki (Buddhist calendar).
  842. The world of Buddhism during the early Heian period
  843. The world of Noh and Kyogen (farce played during a Noh play cycle), interviewing five Living National Treasure, Heibonsha Limited, Publishers, 1972
  844. The world of animals
  845. The world of cause-awakened ones
  846. The world of heaven
  847. The world of hell
  848. The world of humans
  849. The world of hungry spirits
  850. The world of the impure hinders the ascetic in training from becoming a Buddha.
  851. The world of toji was a meritocratic society in which a toji could have many offers of other job opportunities with better environment if his sake gained a good reputation, but his contract for the following year would be canceled if he failed in making good sake.
  852. The world view in Shintoism consists of utsushiyo (actual world) and tokoyo (eternal world).
  853. The world we live in is the realm of nikon no tokudo, and all the people can learn Myoho (excellent methods) through voice, and attain the mental state of entrance into Nirvana through ascetic practices.
  854. The world will be thrown into utter confusion in a blink of an eye as if heaven and earth turn each other upside down.'
  855. The world will roar and in some places the land will become sea and the sea will become land. (chapter 3 in volume Uetsu) (chapter 16 of volume Kunitsu)
  856. The world's first organ stops which include tones from Japanese traditional instruments are very popular.
  857. The world's first steam locomotive railroad was built to move coal that was produced in an English mine between Stockton and Darlington about the distance of 40km.
  858. The world's first use of nuclear weapons in the actual fight.
  859. The world's largest ground stone ax (made of green tuff) with the length of 60.2 centimeters and weight of 4.4 kilograms was unearthed from the Uwahaba-iseki Remains of Higashinaruse Village, Akita Prefecture.
  860. The world's oldest country, Egypt has a history of 6,000 years, and China insists that they are 3,800 years old.'
  861. The world's shortest national anthem represents the world's longest dynasty.
  862. The world-first achievement of the successful 210-km/h Shinkansen operation affected nations of the Europe and America.
  863. The worlds of voice-hearers
  864. The worship hall of Jogyo-den is located in a beautiful spot facing Lake Biwa, and you can see Ryujin Haisho (place of prayer) on the cliff below.
  865. The worship hall which dates from the first part of the Kamakura period and is said to have been relocated from Uji Rikyu (Uji Imperial Villa) retains a shinden-zukuri style.
  866. The worship in soreisha shrine is only for descendants, and tend to exclude other people.
  867. The worship of Ame no Minakanushi no Kami was amalgamated with the North Star worship and the Big Dipper worship, and further with Buddhism's Myoken worship (worship of the bodhisattva Myoken, alias Myoken-san), forming the base for Atsutane HIRATA to establish a teaching theory which regards this kami as the god of the Big Dipper.
  868. The worship of Konsei-shin is said to have started from genital worship which was related to fertility and productiveness.
  869. The worship of the deities as the tutelary deities of Enryakuji Temple of the Tendai sect developed into the Sanno Shinko belief, from which a belief called 'Sanno shinto' was further derived later.
  870. The wound on his father-in-law is checked and then Kanpei is cleared of suspicion.
  871. The woven kimono is a textile of lower quality and made for personal interests such as tsumugi, while dyed obi refers ones with Yuzen-printed patterns.
  872. The wrestler wins as soon as a part of his opponent's body touches the outside of the dohyo.
  873. The wrist (hikae) part has a hard cowhide and so on for reinforcement.
  874. The writer (Yuien) quoted Shinran's words that the writer had directly learned, and explained the reason he judged those thoughts were different and wrong.
  875. The writer Eiji YOSHIKAWA wrote in his "Shihon Taihei ki" (A private book of Taiheiki [the Record of Great peace]) as follows.
  876. The writer Tsuratane died two days before the presentation.
  877. The writer discusses and makes remarks on politics using the characters in his work.
  878. The writer has not been specified yet, but it is assumed that a sake brewing expert of Konoike school in Itami might have written the book because it contains descriptions about then-current sake brewing technology of the school.
  879. The writer of "Dochu Nikki" with two of his friends and two palanquin carriers left Itami on March 29, and followed the same route as "Meguri".
  880. The writer of "Meguri" described the details of various things that he saw during his journey, and gives us vivid descriptions of the roads.
  881. The writer of Gesaku was called Gesakusha.
  882. The writer of the private record was YATABE no Kinmochi.
  883. The writer of the sutra is Chinga.
  884. The writer of the work is unknown, though some say Zenchiku KONPARU wrote it.
  885. The writer was OE no Masafusa.
  886. The writer was a court noble and calligrapher Nobutada KONOE (also known as Sanmyakuin) who was referred to as one of the three greatest penmen of the time ("Annaisha" (The Guide)).
  887. The writer, Doyu left other biographies including "Ukita-den" (Biography of the Ukita clan).
  888. The writers included Emperor Junna, ISONOKAMI no Yakatsugu, OMI no Mifune and Kukai.
  889. The writers included over 10 representative poets of the time, such as KI no Tomonori.
  890. The writers of "Nihonshoki" changed old regional unit 'kori評 (hyo)' to new unit 'kori郡 (gun)' which was used while the writers were alive, therefore, Takechi-no-kori高市郡 (Takechi-gun) is considered to have been written as Takechi-no-kori高市評 (Takechi-hyo).
  891. The writers of Miyako Odori produced new stories every year with nervous mannerism and had repeat meetings about choreography, music and art to prepare the next spring's performance.
  892. The writing is presumed to be Hayanari's, because no other calligrapher but Hayanari had the writing style seen in them.
  893. The writing of the title merely uses, in manyogana style, the original kanji forms of the kana used to write 'Masasuke.'
  894. The writing of this time is narratively powerful and interesting to read.
  895. The writing paper was imported from China during or before the Muromachi period, and 'gubiki' was done on the paper with white, hanada (light indigo blue), and filemot, then the paper was patterned with intertwined foliage, cranes flying in the clouds, and oleanders using mica powders.
  896. The writing process
  897. The writing process and authorship
  898. The writing style adopted in translating Russian literary works such as Turgenev's was also an attempt of breaking away from the previous style.
  899. The writing style followed Xizhi WANG style; Kukai did not write freely.
  900. The writing style is simple in the Murasaki no Ue series, while the descriptions in the Tamakazura series have depth.
  901. The writing style of "Ugetsu Monogatari" also suggests it.
  902. The writing style was different from the first one; powerful and lively, with energy and good taste.
  903. The writings of the seven high priests are generally called 'Shichiso Shogyo' (the sacred teachings of the seven patriarchs).
  904. The writings related to the Tendai Sect were initially brought into Japan by Ganjin Wajo, who was a priest of the Ritsu Sect as well as the Tendai Sect.
  905. The writings were by Densei SHOKEN and the illustrations were by Seifuku KONSAI.
  906. The written Chokugo is called Chokugo-sho (literally, documented imperial decree).
  907. The written doctrine is a logic and theory written on the sutras of Hokekyo, in other words, Monsho (the logic of Buddhism clearly written on a sutra) and Risho (Monsho having convincing logics).
  908. The written document issued as a certificate is called inkajo.
  909. The written form was called "Shosho" (Imperial Rescript in English).
  910. The written names of Prince Oi were entered in the thirteenth volume of the "Shaku Nihongi" (annotated text of the Nihon Shoki), as cited by the Itsubun (unidentified or lost wirings) genealogy from the 'Joguki'; there were no episodes of achievement or events on Prince Oi found in this historic book.
  911. The written promise says mending his ways, governing well and not retaliating upon vassals who confined him.
  912. The written works that he left are "Daigeki NAKAHARA no Morimoto ki," "Annual Functions of Moromoto" which described annual events and ceremonies, and "Zogesho," as well as "Chugaisho."
  913. The yago (stage family name) used by Enjiro JITSUKAWA was Kawachi-ya.
  914. The yago (stage family name) used by Kamezo KATAOKA is Matsushima-ya.
  915. The yago (stage family name) used by Kotaro NAKAMURA is Narikoma-ya.
  916. The yago (stage family name) used by Minosuke BANDO is Yamato-ya.
  917. The yago (the name of the store) was Tamaruya.
  918. The yagura located in a corner of a kuruwa (walls of a castle).
  919. The yagura might substitute for the tenshu of a castle that lost the tenshu, such as the Fujimi yagura in Edo-jo castle.
  920. The yagura that has a triple, double and single roof, respectively.
  921. The yagura that was the de facto tenshu was often named fujimi yagura or gosankai (three-story) yagura out of consideration for the bakufu.
  922. The yagura-mon gate
  923. The yaguras that were built in a large fortress of the castles that were deeply related to the bakufu, such as Edo-jo castle, Osaka-jo Castle and Nagoya-jo Castle, had structural features, similar to a tenshu, such as a main building with several rooms.
  924. The yakata-bune of the Sumida River were especially lavish, decorated with gold and silver lacquer.
  925. The yakiniku campaign song 'GO! GO! Karubi-kun' of the All Japan Yakiniku Association (written and composed by OK-D, sung by Saburo TAIHEI & SiSTA) was released as a CD single in 2002.
  926. The yamabushi party becomes unsettled by the emergency that their master is suspected, but Benkei holds them back and asks a question.'
  927. The yamaoroshi-haishi-moto was developed in 1909 in the National Research Institute of Brewing established through the initiation of the Meiji government.
  928. The yamayose gland shape is the same as those of tumuli in the Kinai region in the final era of the kofun period.
  929. The yard accommodates trains such as limited express trains.
  930. The yashiro of most of these shrines are at places that were worshipped in Ancient Shinto, such as the top of a mountain and called iwakura or himorogi, and they usually function as the shrine's yorishiro.
  931. The yata-garasu (three legged crow) personifies Kamotaketsunumi-no-mikoto.
  932. The year (934) when he began his diary was expressed as 'that year' (some year) in kana.
  933. The year 1107
  934. The year 1108 (the name of era was changed from Kasho to Tennin)
  935. The year 1110
  936. The year 1111
  937. The year 1112
  938. The year 1115
  939. The year 1119
  940. The year 1121
  941. The year 1122
  942. The year 1123
  943. The year 1128
  944. The year 1129
  945. The year 1141
  946. The year 1149
  947. The year 1150
  948. The year 1150 (27 years old)
  949. The year 1156
  950. The year 1156 (33 years old)
  951. The year 1157 (34 years old)
  952. The year 1158
  953. The year 1158 (35 years old)
  954. The year 1159 (36 years old)
  955. The year 1160 (37 years old)
  956. The year 1161 (38 years old)
  957. The year 1162
  958. The year 1162 (39 years old)
  959. The year 1163 (40 years old)
  960. The year 1164
  961. The year 1165 (42 years old)
  962. The year 1166
  963. The year 1166 (43 years old)
  964. The year 1169
  965. The year 1170 (47 years old)
  966. The year 1171
  967. The year 1171 (48 years old)
  968. The year 1174
  969. The year 1175
  970. The year 1177 (54 years old)
  971. The year 1178
  972. The year 1178 (55 years old)
  973. The year 1179
  974. The year 1179 (56 years old)
  975. The year 1180
  976. The year 1181
  977. The year 1181 (58 years old)
  978. The year 1182 (59 years old)
  979. The year 1183
  980. The year 1183 (60 years old).
  981. The year 1320 is inscribed on the first shrine's ridgepole, so the other two shrines are also assumed to have been built in 1320.
  982. The year 1878
  983. The year 1890.
  984. The year 2003
  985. The year 362 is his last appearance in the "Shoki" (Nihonshoki).
  986. The year 600 falls on the 8th year of Emperor Suiko.
  987. The year 600 is equivalent to Suikotenno (Japanese era name) 8.
  988. The year 672 corresponding to Jinshin (ninth year of the sixty-year Chinese calendrical cycle) so it was called the Jinshin War.
  989. The year after he published the book, he made a group, 'Nijugozanmaie' on Mt. Hiei, and here Genshin fulfilled a leadership role and conducted nenbutsu-zanmai (mental absorption in the nenbutsu) once a month.
  990. The year after he was named Sonoike no kami (director of gardens and ponds), and in 774 he was first made Izu-no-kuni-no-kami (the governor of Izu Province) and then Izumo no suke (the assistant governor of Izumo province); after this point no further mention is made of Oi in the historical record.
  991. The year after next, Sanyo traveled to Kyushu (southern part of Japan) and was acquainted with Tanso HIROSE and others.
  992. The year after settlement of Naganuma affair, Yukichi FUKUZAWA was struck down by cerebral hemorrhage and passed away.
  993. The year after the Seinan War, a commemorative plaque was erected in birthplace, Suzenji-mura Village.
  994. The year after the opening in 1873, it had an average of 4347 passengers a day and an annual passenger income of 420,000 yen plus cargo income of 20,000 yen and subtracting the direct operating expenses of 270,000 yen, it netted 210,000 yen.
  995. The year after, in 1182, the Taira clan could not carry out activities of searching and killing because of the Famine of Yowa caused by unsettled weather.
  996. The year and age of death are not described.
  997. The year and date of his death was September 24, 1877 on the Gregorian calendar, some researchers who study Saigo's life hold the opinion that the date of his death should be changed from the Tempo calendar to the Gregorian calendar, and thus to January 23, 1828.
  998. The year and the age of death are not described.
  999. The year and the sculptor are unknown.
  1000. The year before the enthronement, he came to Edo to act as a proxy for his older brother, Emperor Gokomyo.

369001 ~ 370000

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