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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. This refers to calamities caused by crawling insects (such as poisonous snakes, centipedes, and scorpions).
  2. This refers to chugen who were widely and generally known.
  3. This refers to literary works written approximately up until the Nara period.
  4. This refers to literary works written from approximately the Kamakura to the Azuchi-Momoyama Period.
  5. This refers to literary works written roughly during the Heian period.
  6. This refers to officials of Kurododokoro.
  7. This refers to other religious festivals and commercial events.
  8. This refers to performance matches in which theatres of Sarugaku and ritual field music were competing against each other.
  9. This refers to sushi made by layering rice and ingredients, and pressing them for a certain time.
  10. This refers to sushi made by spreading vinegared rice over the dried seaweed, placing fillings such as cucumber, omelet, etc. on it, and rolling it with makisu ("sushi mat," bamboo mat used in food preparation).
  11. This refers to sushi made through processes of wrapping vinegared rice mixed with Shiitake Mushroom and carrots with paper-thin omelet in the form of pouch, tying its mouth with a gourd strip, and being topped with a small shrimp.
  12. This refers to the concept that satisfaction is derived from the expectedhope for effects in other directions as a result of an individual's good deeds.
  13. This refers to the disinheritance of a heir to the throne, such as a crown prince or dauphin, or such person who was deposed of the title.
  14. This refers to the head of the eel, and it is served as a snack or braised with tofu.
  15. This refers to the latest color trend in fashion and is the color which many people adopt for their fashion.
  16. This refers to the literature written approximately during the Edo period.
  17. This refers to the period from 1765, when Nishikie (print) was born, to around 1806.
  18. This refers to the period from the Great Fire in Meireki to around the Horeki era.
  19. This refers to the state of bewilderment which results from searching for the cow but not finding it.
  20. This refers to the style of promotion in which one is pushed out of his position and is advanced automatically, like the way tokoroten is squeezed out.
  21. This reflected the fact that the bakufu and Kamakura-dono (MINAMOTO no Yoritomo) promised to serve the Imperial Court with their military power and the Imperial Court officially approved the military-police authority of the bakufu and Kamakura-dono in return.
  22. This reflected the gradual shift of the official duties of San hakase to those of central government officials of finance and accounting, rather than those of Sansho educators.
  23. This reflects the belief that "the kitchen must be kept quiet during New Year's holidays to invite gods."
  24. This reflects the circumstance that many historical documents are left around this period.
  25. This reflects the circumstances of Sadayasu while he was in kita, Iyo and after moving to Nakatsu, Bizen.
  26. This reflects the personality of Morihei, who was involved in Shinto, Oomoto, etc., and aspired to the spiritual world.
  27. This reflects the power balance between the Inbe clan and the Nakatomi clan when the Kiki was written.
  28. This reflects the situation that doctors were highly valued in Japan at that time.
  29. This reflects the situation that the rule by the Edo bakufu (Japanese feudal government headed by a shogun) became steady and the economic system was established and expanded.
  30. This reform provoked high-ranked vassals' antipathy in particular those who were afraid of being weakened.
  31. This reformed sake using this type of yondan-jikomi has bad taste and its quality and aroma disappear quickly because it adds undissolved matter to immature mash.
  32. This refusal to serve is said to be part of his effort to draw a line between him and Emperor Godaigo's new government.
  33. This refutes the negative portrayals of the Soga clan found in historical records such as the "Nihonshoki."
  34. This region has a lot of housing estates and new residential areas that form bedroom suburbs of Kyoto and Osaka; however, traffic in this region is chronically heavy due to poor surrounding road conditions.
  35. This region was designated a World Heritage Site (cultural heritage) by the United Nations Educational, Scientific and Cultural Organization in 1995, as a group of rice terraces of the Philippine Cordilleras.
  36. This region was the territory of the Kishu Domain which was one of the Tokugawa Gosanke (three privileged branches of the Tokugawa family) in the Edo period.
  37. This register is valuable data showing the regionality of Kawachi Province (present-day Osaka Prefecture).
  38. This register recorded 72 deceased persons in Kaya, Uzu (宇都), and Kuboya (area around present-day Okayama City and Soja City) of Bitchu Province (present-day Okayama Prefecture).
  39. This register records a total of 1182 clan names, being classified the into three types - 'Kobetsu,' 'Shinbetsu' and 'Shoban' - based on the place of origin.
  40. This register was for submitting the name of a deceased person that had been already submitted to Kyoto and been recorded under the ancient family registration system, and had no descriptions about infants who had been born after having a new family register.
  41. This regulation is still used up to the present.
  42. This regulation is valid only within the framework of Kyoto Protocol.
  43. This regulation later spread to other states.
  44. This regulation was inherited by bunkokuho (the law individual sengoku-daimyo enforced in their own domain) of the Sengoku Period (the Period of Warring States in Japan), such as Imagawa Kana Mokuroku (Kana List of Articles of the Imagawa).
  45. This regulation was the subject most talked about during discussions of Imperial succession during the Heisei period.
  46. This regulation was, however, revised in the Yoro period, therefore a newly established regulation, which is mentioned below, was applied practically.
  47. This reinforced concrete collective housing had a relatively high quality among the urban dwellings at that time, however later on, low-quality wooden collective houses also came to be called 'apart.'
  48. This relates back to the fact that in early medieval times an udi (clan) organization, which assumed the form of ancient clanship, was formed by commoners in the local community in Japan.
  49. This relationship began when Mokubei was a little boy until he turned 18 years old.
  50. This relationship is also applies to the leaders of samurai families of noble birth.
  51. This religion became strongly connected to Esoteric Buddhism that was brought to Japan in the early Heian Period, and in the era from the latter half of the Kamakura Period to the Period of the Northern and Southern Courts (in Japan), its unique position was established.
  52. This relocation was due to the fact that the founding priest of Sansho-ji Temple was Jichi Kakuku and Tozan Tansho of Manju-ji Temple.
  53. This relocation was unavoidable because Koan's fame brought so many people to the school that the place in Kawaramachi became too small to accommodate all of them.
  54. This remains are located close to the ruins of Shigaraki no Miya Palace.
  55. This remains in various religious ceremonies such as purification ceremony, Kanjo (the esoteric Buddhist ritual of pouring water on the top of a monk's head) and being christened.
  56. This remark made the headlines in South Korea, attracting many South Koreans' strong interest.
  57. This remark was made at the National Meeting for the Healthy Ocean (全国豊かな海づくり大会) in 2007.
  58. This remark was made in reply to the question from representative of Foreign Press in Japan, 'Will including the expression of patriotism following the revision of the Fundamental Law of Education result in the conversion of the education style to the prewar nationalistic education?'
  59. This remark was made on April 8, 2009 at the press conference commemorating the 50th wedding anniversary.
  60. This remark was made on December 20, 2006 at the press conference commemorating his birthday.
  61. This remark was made on January 9, 1989 at the rite of audience after the enthronement.
  62. This remark was made on November 20, 1999 in the ceremony commemorating the 10th anniversary of the enthronement.
  63. This remark was taken as evidence of a 'conspiracy by the Meiji government to assassinate SAIGO' and on February 3 in the same year Naoo and his colleagues, still in their hometown, were caught by the students of Shigakko.
  64. This reminting was a return to the silver coin at higher karat, and a method of spliting silver and broze in cupellating was needed to seperate cupellated silver and refined bronze in genroku-chogin and hoei-chogin at lower karat which were collected from market.
  65. This rendered Takamatsu-jo Castle a solitary island.
  66. This renovation started in the middle of the eleventh century and ended with reconstruction of the Nandai-mon Gate in the 1160's with many temple buildings in the precincts repaired or renovated.
  67. This repair was implemented for the hall, where wind and rain damages accumulated from the Taisho period.
  68. This report has the following comment.
  69. This report is called the 'Kagetoki Kajiwara's false claim' but it is written in "Azuma Kagami" that 'it was not just Kagetoki who did not like Yoshitsune's dogmatism and selfishness.'
  70. This represents 'color code 4,' indicating the resistance of a resistor.
  71. This represents a combined form of faith in the sea god by people who lived and worked on the seas and worship for Amenohiboko.
  72. This represents an ear of rice, and is meant to pray for an abundant harvest.
  73. This represents how the Yamato Court had an influence on the region.
  74. This represents the lowest basic tone that can be produced by the shakuhachi.
  75. This represents the shape that a thumb is counting somebody's pulse by feeling the wrist, which is said to lead to the character's present meaning of the breadth of a thumb.
  76. This represents the viewpoint that "today's alcohol addition is a traditional technology that can be traced back to hashira-jochu."
  77. This reprinting makes up for the missing second volume by Bunpobon.
  78. This reproduction started in 1940.
  79. This republican system of government was approved by a national referendum held in December, 1974.
  80. This required them to decorate jinrikisha in a less ostentatious manner, and in case of accidents, they would be subject to a penalty.
  81. This research first found granite foundation stones, and has determined that there had been an octagonal tower (remains of an octagonal tower stylobate supported by bricks were found).
  82. This research forest belongs entirely to the transitional area between the climate on the Japan Sea side and that of the Pacific coast side, with lots of rain falls throughout the year.
  83. This research forest has been used for a long time, as described later.
  84. This research forest is located around the headwaters of the Yura-gawa River in the north-east part of Kyoto Prefecture, that is approx. 35 km north-north east from the central part of Kyoto City and borders Fukui and Shiga Prefectures.
  85. This research shook the world of chemistry as it was the first to reveal that in chemical reactions, it is the electrons with the highest energy that orbit furthest from the atom that parallel the degree of chemical reactivity.
  86. This research was appreciated, with the result that he was awarded the Gakushi-in Onshi-sho (the Imperial prize of the Imperial Academy (later Japan Academy)) in 1940 and the Order of Culture in 1943, while becoming the youngest winner of the Order of Culture.
  87. This resembled the Sengoku sodo Disturbance later and, therefore, deserved the Kaieki (forfeit rank of Samurai and properties) because it was family infighting of a powerful tozama daimyo, but they narrowly escaped the sanction probably because Yoshiharu was still alive.
  88. This resembles the atmosphere of tsukimi in a bowl.
  89. This resembles the picture of the moon from a skylight window, which is another version of Tsukimi noodles.
  90. This residence is now called 'Kananoi Castle.'
  91. This resistance by Tsuneatsu and others heralded the resistance of the Gonancho (Second Southern Court) which continued until the time of Jitenno (Prince Sonshu).
  92. This resource center is a copy of the watchtowers of the castle of the day, and is a two-layered two-story wooden building made the best use of the gable.
  93. This response "technique" is still used by many countries today when treating guests.
  94. This restaurant is cited under its real name in the comics "Dokaben" and "Cooking Papa."
  95. This restoration was more genuine than the Meiji Restoration in the sense of the word "Oseifukko" (restoration of imperial rule).
  96. This resulted from the destruction of the Toyotomi family by the Edo bakufu (Japanese feudal government headed by a shogun) in the Siege of Osaka.
  97. This resulted from the fact that a relationship between a family temple and a Buddhist parishioner was continued from ancient times to modern times, and is considered to have been popularized and have become a custom rather than just as a pure religious event.
  98. This resulted in 'Kamigata Engei Special Program' held at the small hall of the National Bunraku Theater in the odd months.
  99. This resulted in Yoshikage being attacked by the allied forces of Nobunaga ODA and Ieyasu TOKUGAWA in May 1570.
  100. This resulted in a breakdown of the pro-bakufu group in the Imperial Court, and the anti-bakufu group became influential.
  101. This resulted in a conflict between the negi Akimori ARAKIDA, who was a member of the Masatomi family and a feudal lord on Tsunetane's side, and the negi Hikoaki WATARAI, who was a feudal lord on Yoshimune's side, in the Ise-jingu Shrine.
  102. This resulted in a difficulty in ensuring the number of soldiers who could be put on rotation for military service.
  103. This resulted in a dramatic increase in the number of government officials.
  104. This resulted in a feud between the Qing dynasty, which wanted Korea to remain in Kaichitsujo and Japan, which wanted Korea to join in treaty system and take control of Korea later.
  105. This resulted in a situation where both Taisho posts were monopolized by the Taira clan; however, Munemori maintained good relations with Goshirakawa because he was an adopted son of Shigeko.
  106. This resulted in banishment, and because he was subsequently also involved in attacks at the penal colony in Oki Province, at the order of TAIRA no Masamori of the Ise-Heishi (Taira clan), a search-and-kill squad was formed and apparently made an attack.
  107. This resulted in disputes about the succession of chiten no kimi and the private estate owned by the Imperial family after the demise of Gosaga.
  108. This resulted in her death.
  109. This resulted in her giving birth to an illegitimate child whom they named Kaoru, whose mental development was affected dramatically growing up under such distress.
  110. This resulted in many shrines being abolished, and at the same time, their Chinju no Mori being cut down.
  111. This resulted in partial collapse of the foundation of the ritsuryo system (a system of centralized government based on the ritsuryo code).
  112. This resulted in remarkably formalistic rules on administrative organizations.
  113. This resulted in severe suppression of shakubuku practiced by Nichiren's Hokkeshu sect.
  114. This resulted in small money that was given in exchange for a simple chore, such as a child going shopping, being called '(o)dachin.'
  115. This resulted in the Imperial edict, Yamato Gyoko (the Imperial Trip to the Yamato Province).
  116. This resulted in the coexistence of two communication entities in Korean Peninsula, each run by the Japanese and Korean governments.
  117. This resulted in the conflict between the Mononobe clan (anti-Buddhist faction) and the Soga clan (pro-Buddhist faction), and the Mononobe clan burned down temples, and threw away Budda statues.
  118. This resulted in the creation of the bipolar political system consisted of Mononobe clan and Soga clan.
  119. This resulted in the decrease of various party entertainments associagted with full-house kyogen commonly seen in a full-house feasting, such as mochiban, sakaban, chaban (improvised farces), a fan-throwing game and haiku.
  120. This resulted in the denial of the existence of a Joko, upon which insei is premised.
  121. This resulted in the establishment of the National Library, which combined the libraries of the House of Representatives and the House of Peers; however, the structure appeared to be insufficient as a means to assist Diet members in their research and study.
  122. This resulted in the exclusion of Buddhism.
  123. This resulted in the expanded power of the Shugo and creating an opportunity for Shugo daimyo (Japanese territorial lord as provincial constable) to emerge and construct Shugo-ryogoku system (a system in which a Shugo dominates a manor).
  124. This resulted in the film being called 'The Great Unfinished Work,' as suggested by its original title, "Photograph Story," implying that the story is fictitious, or rather that the story will never be realized.
  125. This resulted in the final chapter, 'Yume no Ukihashi' being numbered thirty-six.
  126. This resulted in the growth of a large amount of fungi.
  127. This resulted in the increased influence of Tokuso and the miuchibito, their vassals.
  128. This resulted in the issuance of bills by the dynasty and they were used in deals together with silver.
  129. This resulted in the mainstream of academic world's theory that the real existence of Empress Jingu could not be proved, due to the two factors: 'Sankan-Seibatsu' was written without any definite supporting statements; and it was written with many inclusive elements of mythological exaggerations.
  130. This resulted in the nature of samurai changing from ryoshu to bureaucrats and officials.
  131. This resulted in the production of bitter tea.
  132. This resulted in the ruin of Kubunden (rice fields given to each farmer in the Ritsuryo system), which became a factor of shaking the Handen-sei (Ritsuryo land-allotment system).
  133. This resulted in the street stall business style, one of the origins of the current food culture in Japan.
  134. This resulted in the victory for the bakufu army, and Emperor Chukyo was evicted from his office and Michiie was fired from being Sessho since he was related to him.
  135. This results from the profound influence of the concept of syncretization of Shinto and Buddhism, as mentioned above.
  136. This reveals that he maintained a close relationship with the Sekkan-ke (the family entitled to serve as chief adviser to the Emperor), following the practice of his ancestors.
  137. This reveals that the book was written at least later than May 18, 806, when the era changed from the 25th year of the Enryaku era to the first year of Daido, suggesting that the book being written in the first year of Daido is wrong.
  138. This reveals that this book has been valued as a book of Shinto gods.
  139. This revelation was that the people have already been saved a long time ago by pledge of Hozobiku (Dharmakara) so he went around to tell the people that they have already been saved by giving out tablets that have the inscription 'Namu Amidabutsu' (which referred as Fusan).
  140. This revision gave Fuken a legal personality to reinforce its position as an autonomous body, and it also organized and reinforced the regulations on the authority of the prefectural governor.
  141. This revision was made because the direct rapid trains, newly established in accompaniment with the opening of the Osaka Higashi Line, were operated via the same line as support for trains running in the Tennoji and JR Nanba areas.
  142. This revolt brought the Ouchi clan on the way to a rapid decline.
  143. This rhythmic pattern is something that inevitably formed from the characteristics of the Japanese language called 'kaionsetsu' (open syllable), and it should not be considered as a restriction or rule that exits solely for the haiku.
  144. This rice cake is sold at Jinbado and Aoiya store, located near Kamigamo-jinja Shrine bus stop.
  145. This rice paddle on the beams of the Ohojo entrance corridor is 2.5 meter long, weighs about 30 kilograms and symbolizes the depth of Amida's compassion in saving all sentient beings.
  146. This rice was called the obligatory supply of one-tenth the amount of rice for sake brewing.
  147. This right forearm was displayed still in the arm-shaped box in Japan for the 400 year anniversary of Xavier's arrival to Japan in 1949.
  148. This rigid division is not necessarily followed by everyone; for instance, Masayuki MIURA and Masafumi KATO use expressions such as 'Traditional Borogata' and 'Typical Sotogata' instead of these terms.
  149. This riot ended quickly, but the leaders of the assault were arrested later and sentenced to be executed.
  150. This ritual ceremony was once also called 'Sarumenokimi no chinkon' (the repose of a soul by the Sarumenokimi clan) because it was performed by women from the Sarumenokimi clan, who was said to be the descendant of Amenouzume no Mikoto.
  151. This ritual has gradually became popular also in the Kanto region, and visitors participating in it are often seen at Senso-ji Temple from March to May.
  152. This ritual is seen widely throughout Japan.
  153. This ritual was for the living, and it was forbidden to perform on the dead.
  154. This ritual was held only within the imperial palace and it was not permitted to be practiced by retainers.
  155. This ritual was not equally performed for all imperial mausoleums; mausoleums were distinguished into groups of different ranks, from important ones built for the close relatives of the imperial family to less important ones for distant relatives, and amounts of offerings made in rituals also differed between mausoleums.
  156. This ritual, along with the hyojoshu, was inherited by the Muromachi bakufu.
  157. This ritual, in which the world the Kon of the deceased finally reaches, is observed with hope that the deceased will come back to this world.
  158. This river originates in the east foot of Mt. Sawa in Narutaki, Ukyo Ward, Kyoto City (the altitude: 515.8 m) and initially flows to the north.
  159. This road is so called because a philosopher, Kitaro NISHIDA is said to have walked along this road in meditation.
  160. This road runs from Imagumano, Higashiyama Ward toward southeast over Higashiyama to Nishinoyama, Yamashina Ward.
  161. This road was also an extension of the street called Higashi Shichibo Oji (used as a border of Todai-ji Temple and Kofuku-ji Temple), which ran along the eastern end of Heijo-kyo from north to south.
  162. This rokubango was the first sogo (official challenge match) in Japan.
  163. This role has both the strength of suppressing the love between parent and child and the weakness of mother caring for her child so that depends on each actor and interpretation, the image of Masaoka varies.
  164. This role is called tsukkomi.
  165. This role is mainly played by Kanya MORITA (the fourteenth), Nizaemon KATAOKA (the fifteenth), Koshiro MATSUMOTO (the ninth), Hashinosuke NAKAMURA, and others.
  166. This role is one of those rare and bequest items and is recorded in 'Kenmotsu cho.'
  167. This role is regarded as a small role and is normally allotted to a lower-ranking actor.
  168. This role needs a dignified presence.
  169. This role was a signature role of Kichinojo NAKAMURA in the past, and currently, that of Tsurusuke KAGAYA.
  170. This role was born from a traditional keisei-gai stories (stories of prostitutes and their clients in red-light districts) in Genroku Kabuki (Kabuki in the Genroku era).
  171. This role was responsible for all of the Rinzai Sect temples in Japan.
  172. This rolling stock commonly operated on the Obama Line, the former JNR/JR Miyazu Line (the present day KTR Miyazu Line), the Sanin Main Line and the Maizuru Line.
  173. This rolling stock commonly operated on the Sanin Main Line, the former JNR/JR Miyazu Line (the present KTR Miyazu Line), the Obama Line and the Maizuru Line.
  174. This rolling stock commonly operated on the former JNR/JR Miyazu Line (the present day KTR Miyazu Line), the Maizuru Line and the Naka-Maizuru Line, which ceased operating on November 1, 1972.
  175. This rolling stock ran on the Sanin Main Line and JNR's Miyazu Line as the Limited Express 'Asashio' until 1982.
  176. This rolling stock, as the Semi-Expresses (and later, Express) 'Tanba' and 'Wakasa,' also ran on the Sanin Main Line, and later it ran on the JNR/JR Miyazu Line (the present day KTR Miyazu Line).
  177. This rolling stock, mostly as the Limited Express 'Asashio,' was shared among the Sanin Main Line, the former JNR/JR (later KTR) Miyazu Line and the Maizuru Line, and even after its regular operation was ended on March 16, 1996, it continued running during high season as the Special Limited Express 'Tango.'
  178. This roly-poly doll which always stands up was compared to the anecdote of Bodhidharma's persistence during his nine-year Zen meditation of wall-gazing, after which the face of Bodhidharma was painted on the doll.
  179. This room is at the east end on the second floor.
  180. This room is used for regular religious rites.
  181. This room is used for various purposes: as an antechamber where guests paying a courtesy visit are first ushered into, as a place where dinner party guests first meet state or official guests, as a venue for the signing ceremonies of treaties, and for holding interviews with state or official guests.
  182. This room takes its name from flower and bird depictions featured in 36 oil paintings fitted onto the ceiling, goblin-like hand-woven brocade on the transom windows, and 30 cloisonn? oval plaques set in the walls.
  183. This route along Soma-gawa River was the equivalent of Tokai-do Road (route connecting Nara and Kanto area) during the Omi Court period and was also called 'Kurabu-do Road.'
  184. This route became unavailable afterward because of political change in the peninsula.
  185. This route is a part of Fushimi-kaido Road (or Otsu-kaido Road).
  186. This route is called the Sakai - Nanba - Kyoto to Kashiwazaki - Nagaoka Route.
  187. This route is currently managed by the Keihan Bus Otokoyama Management Office.
  188. This route is included in the free region covered by the 'Keihanshin Zone' excursion ticket, so one can ride the tram by presenting the zone ticket.
  189. This route is managed by the Keihan Bus Kyotanabe Management Office.
  190. This route is operated only on Monday, Wednesday and Friday.
  191. This route is operated only on Tuesday, Thursday and Saturday.
  192. This route is said to be the route that Ushiwakamaru ran, when he trained with Tengu.
  193. This route is under operation with two medium sized buses (W-3175/W-3179) and three medium sized, short length buses (W2007/W2008/S-1065).
  194. This route is used in everyday life from the central part of Kyoto City to the Ichihara Station neighborhood; it is also used as a route for religious pilgrimages and pleasure excursions to Kurama-dera Temple and Kifune-jinja Shrine.
  195. This route is used in everyday life from the central part of Kyoto City to the Miyake-hachiman Station neighborhood; it is also used as a route for religious pilgrimages and pleasure excursions to Mt. Hiei and Yase-Hieizanguchi Station.
  196. This route runs from Kamogawa Higashi Interchange in Fukakusa, Fushimi Ward via Inariyama Tunnel (Kyoto Prefecture) to Yamashina Interchange in Nishinoyama, Yamashina Ward.
  197. This route runs in parallel with Miyazu Line of Kitakinki Tango Railway on the right bank of Yura-gawa River.
  198. This route was established as a real-world testing for conducting a research on the usage of a bus system by advanced age users.
  199. This route was part of the truck line linking Edo and Nagasaki City.
  200. This ruined the Hatakeyama clan in the line of Yoshinari HATAKEYAMA (Hatakeyama Soshu family), one of the clans that had been divided the Hatakeyama clan into two since the Onin war.
  201. This rule also applies to the ticket to Kansai-Airport Station of Nankai Electric Railway, which designates the transfer route via Tengachaya Station.
  202. This rule indicates that an emperor could have the influence on a particular person through his act of providing farmland.
  203. This rule is said to have been introduced by Yasumori ADACHI, who carried out a reform of the shogunal administration under the banner of the Shogun from the Imperial family and Tokimune Hojo, the regent for the Shogun.
  204. This rule was called Tenryaku no chi (glorious Tenryaku rule), and along with Engi no chi, was regarded as being sacred.
  205. This rule was established on December 22, 1885.
  206. This rule was fully introduced for all cars from July 11.
  207. This rule was implemented in order to fix the festival dates on the new calendar, so that the complexity of converting the dates of the old lunar calendar to the new calendar each year could be avoided.
  208. This ruling and administrative order is defined as the Luli System.
  209. This ruling backed by the concept of approving 'murder of adulterer and adulteress' based on common law was welcomed by Sengoku daimyo (Japanese territorial lord in the Sengoku period) and was introduced in one bunkokuho (the law individual Sengoku-daimyo enforced in their own domain) after another.
  210. This ruling system can be seen in the fact that the orders such as bugyonin hosho (magistrate orders) given from the Muromachi bakufu to provincial governors in the late Bunmei Era when the Togashi clan still existed, were not sent to Masachika TOGASHI but sent directly to Renko and Rengo.
  211. This rumor spread widely and monks and seculars gathered from inside and outside of Kyoto and Azuchi and made an uproar, which eventually became known to Nobunaga.
  212. This ryaku kataginu is not for sale, but proof of becoming a believer.
  213. This sad love story is cited in "Heike Monogatari" (The tale of the Heike) and became famous when Chogyu TAKAYAMA published "Takiguchi Nyudo," an adaptation of the sad love story, in 1894.
  214. This saddened Yayoi as she had had a child with Yorizumi called Tsukiwakamaru (later called Izumi SHIONOYA), and before committing suicide, she helped her child escape by putting him in the care of a wet nurse.
  215. This sake has been produced in some of the sake producers since the World War II started.
  216. This sales method does not produce any waste, so it is ecological.
  217. This same year (1336) he was forced to join priesthood along with Tadaaki CHIGUSA.
  218. This samurai is Soemon AKANA, a scholar of military science, and he tells the story that he was on his way home from Omi Province, where Ujitsuna SASAKI lives, because he had heard that his old master Kamonnosuke ENYA, who was in his hometown Izumo Province, had been defeated by Tsunehisa AMAKO.
  219. This samurai is believed to have committed suicide here after giving up his dream to revive the Taira family.
  220. This samurai society custom spread to the general public and became the event known as Kagamibiraki.
  221. This samurai sumo had later gone out of date, and only a trace of it can be found in the Sumo Densho (a manual on sumo wrestling), the densho (books on the esoterica) of Sekiguchi-ryu jujutsu written in the early period of the Edo period, and so on.
  222. This sanction was applied not only to the So clan but also to all Jushokunin (those given an official rank by the Korean Dynasties) and Tsuko Jutoshonin (those granted the permission to practice amicable relations).
  223. This sand is called as Janome.
  224. This sangawarabuki hip-and-gable roof building was reconstructed after being destroyed by the fire of 1893.
  225. This sankyoku gasso can be called a very scrupulously made ensemble, and along with other music, such as the wind and string music of Gagaku (ancient Japanese court music), or Gamelan (Indonesian music), it's typical heterophony, being different from the polyphony of Western music.
  226. This sankyoku must have been the name used in contrast with ¥'heikyoku' (the music of "heike biwa" (the Japanese lute for playing the Tale of Heike)), in which the musicians of Todo-za (the traditional guild for the blind) originally engaged as a profession.
  227. This sanxian, introduced in Okinawa, was changed into the sanshin, and the sanxian introduced in Sakai, Izumi Province, Osaka in the sixteenth century was the origin of today's shamisen.
  228. This sauce is generally sesame sauce or ponzu.
  229. This saved the basic power of beer and wine industry, which made its revival in the postwar period easier.
  230. This scene depicts the events that occur in Totsuka (present-day Yokohama City) while Okaru and Kanpei are on their way from Kamakura to Yamazaki, an area near Kyoto.
  231. This scene functions as vaudeville in this long program.
  232. This scene has been stylized, with a screen of dragon in the clouds painted in black ink placed in the hall and Danjo wearing a white Juban (undershirt for Kimono), tucking up the sleeves of his Kimono with a cord used for fastening a sword to a belt, and Suami (a mesh shirt representing habergeon) next to his skin.
  233. This scene is a parody of the fourth act of "Kanadehon Chushingura" (The Treasury of Loyal Retainers).
  234. This scene is about an exchange of words between Wakasanosuke and Honzo regarding the letters written on the hanging scroll.
  235. This scene is called the scene of Hanakenjo in kabuki, and in joruri, the scene of hanakago.
  236. This scene is created in order that an audience can easily find out the evil spirit is Rokujo no Miyasudokoro, because she is the only person who has some story related to a broken carriage and she can have a noble attendant even though the rank of that attendant is not so high.
  237. This scene is depicted on the Naruse family version of the folding screen with images of the Nagashino War.
  238. This scene is depicting a sequence of events as time goes on in one picture, namely the arrival of Amagimi at Daibutsu-den hall, her pray to the Buddha statue, her overnight stay in the hall in seclusion, and her departure at dawn.
  239. This scene is full of highlights including the dialogue between him and Izu no kami when they first met.
  240. This scene is performed in the dark, and the ridiculous manner of Dogen's running makes the audience laugh.
  241. This scene is set not to Oyamazaki-cho but to Yokoyama-toge, namely, present-day Tomooka 2-chome, Nagaokakyo City, Kyoto Prefecture.
  242. This scene is the biggest climax of the whole play, and 'Meiboku Sendai Hagi' often means this scene.
  243. This scene is the origin of the phrase "Osokarishi Yuranosuke" (you are too late, Yuranosuke).
  244. This scene is usually omitted.
  245. This scene moved the hearts of Shinsengumi fans.
  246. This scene was originally a scene where Manko appears in person to make an appeal to Agemaki for help, which was replaced by this scene of receiving the letter at the end of the Taisho period.
  247. This scene was performed when the entire portion was performed in 1986.
  248. This scene, famous as a man-to-man fight between Shingen and Kenshin, often appears in historical novels or historical dramas, but has not been considered a historical fact.
  249. This scenic bathing beach facing the Sea of Japan appears in a novel written by Ogai MORI (森鴎外) (correctly, the left part of the kanji 鴎 should be 區).
  250. This school appeared in the beginning of the Edo period, and they were descended from the Kongo school.
  251. This school became a law school under the control of Ministry of Justice in May 1875.
  252. This school became the mainstream of sankyokukai and many Soh musicians, including Futaba NAKAMURA, Genchi HISAMOTO of Yamada school and Kinichi NAKANOSHIMA, composed many pieces affected by Miyagi.
  253. This school considers 1838, the year in which it received the calligraphic writing from the Ichijo family, as their founding year.
  254. This school disappeared in 1996.
  255. This school disappeared in 2005.
  256. This school does not represent a single style of painting like other schools, but the various painting styles created by KOSE no Kanaoka and his descendants and pupils.
  257. This school features soft blows and sound compared to the Isso school.
  258. This school first appeared in the Taisho period, and they are one of the newest toji groups.
  259. This school had a group of techniques that Kodokan judo did not, and Sokaku's outstanding skills were favored by many martial artists, so this school produced some branch schools afterward.
  260. This school has a 300 year-history and the present head of the school is the 10th generation.
  261. This school is also called 'Mai-Kongo' (literally, "dancing Kongo") because of their magnificent and elegant performance style, and they are also sometimes called 'Omote-Kongo' (literally, "mask Kongo") because this school owns a good many of masterpieces of Noh costumes and masks.
  262. This school is also referred to as Ushio school, written as 牛尾 or 潮 in Japanese.
  263. This school is disappearing.
  264. This school is named Urasenke (literally, backside Sen family) after its arbour Konnichi-an which is situated on the back side of Omote Senke's tea-ceremony house, Fushin-an.
  265. This school is noted for its vivacious style, combining bold, round and powerful strokes.
  266. This school is often covered by the media.
  267. This school is the so-called unofficial school.
  268. This school land was taken over by the new-education-system Kyoto Gakugei University and became the Momoyama branch school.
  269. This school later became Shoheizaka Gakumonjo.
  270. This school later was renamed to Gunritsu Chugaku Toyo Gakko (Toyo Kamo-County Secondary School), and renamed again to Shizuoka Prefectural Shimoda-kita High School in April 1949.
  271. This school of painting formed the transmission of techniques of pure Japanese painting, i.e., so-called Yamato-e painting, and dominated the Edokoro government office by heredity for about one thousand long years from the Heian period.
  272. This school originated from the Sakado-za, a group of sarugaku (the prototype of the Noh play) performers who worked for Horyu-ji Temple, and the founder of this school was Ujikatsu (also called Magotaro) SAKADO.
  273. This school site at Hirokoji served as the campus of Ritsumeikan University for about 80 years until the relocation to the Kinugasa Campus (Tojiinkitamachi, Kita-ku) in 1981.
  274. This school site was succeeded by the later established Doshisha English School and its successor Doshisha University, and is used as Imadegawa Campus at present ('Doshisha' is said to have been named by Kakuma).
  275. This school started when Gonshichi KONPARU, who later started to call himself Yugen, was assigned to the Hosho-za from the Shundo school by the order of the third shogun Iemitsu TOKUGAWA in the early Edo period.
  276. This school used the building of the mansion of the former Matsumoto Domain of Shinano Province (the lord was Tanbanokami MATSUDAIRA).
  277. This school was also called Hosokawa-ryu (Hosokawa school).
  278. This school was also called Ko school.
  279. This school was called 'Kotai-ha' school (one of the seal-engraving schools) and was popular throughout the country until the early Meiji period.
  280. This school was descended from the Tobi-za, which was one of the performer groups of the Yamato Sarugaku (medieval Noh farce which was developed mainly in Yamato Province).
  281. This school was founded by Munehiro TENSO.
  282. This school was particularly popular during the middle and late Edo period.
  283. This school was renamed Hiroshima English Language School, closed in 1877, transferred to Hiroshima Prefecture (to become Hiroshima Prefectural English Language School), and restructured into Hiroshima Prefectural Junior High School.
  284. This school works in Kansai area for its main power base.
  285. This school's shishimai is deemed to have originated from China, so it seems to have the same origin as today's Chinese lion dance.
  286. This schools are called 'Daigaku-besso.'
  287. This scripture is written only in hiragana letters, and the scripture defines that it is described in this way by God's will.
  288. This scroll consists of four painted scenes accompanied by text.
  289. This scroll consists of seven painted scenes, six of which are accompanied by text, and the seventh scene is not.
  290. This scroll depicts four of sixteen subsidiary hells within the Hell of Wailing stated in "Shobonenjo-kyo Sutra" (Meditation on the Correct Teaching Sutra).
  291. This scroll is also called 'Shamon Jigoku Zoshi' (Stories of Hell for Buddhist Priests) because most of the people depicted in this scroll who fell into the hell were Buddhist priests.
  292. This scroll is also called 'The Masuda Family Scroll' because of its former owner, Takashi MASUDA (Donno MASUDA), prominent entrepreneur who is also known for his passion in Japanese tea ceremony and collection of art.
  293. This scroll is valued as one of the most outstanding Japanese picture scrolls along with Shigisan Engi Emaki.
  294. This scroll was stored originally in Anju-in Temple in Okayama Prefecture and came into the possession of the national government in 1950.
  295. This sculpture is a masterpiece of the Kamakura Period, and expresses imaginary existence realistically and humorously.
  296. This sea resort is famous for its scenic beauty, with beautiful pine trees along the long beach and white sand brought here by the Yura-gawa River which is a first-class river, and the beach and its surrounding area are designated as Wakasa Bay Quasi-National Park.
  297. This second Ox day is ni no ushi, and it comes around almost every other year.
  298. This second son, Sokei YOSHIDA, was the biological father of Ryoi.
  299. This secret agreement was reached through the mediation of Ryoshun IMAGAWA, who had unilaterally lost his standing and had been dismissed from his post as tandai (local military commissioner) of Kyushu thanks to Yoshimitsu's machinations.
  300. This sect has its own Tripitaka, the contents and composition of which are different from those of the above editions.
  301. This sect mainly acted in Kumano and its Sohonzan (the general head temple) is Shogoin Temple (Sakyo Ward, Kyoto City), the Jimon School of the Tendai Sect (under the jurisdiction of Onjo-ji Temple).
  302. This sect mainly acted in Yoshino and its Sohonzan was Sanbo-in of Daigo-ji Temple (Fushimi-ku, Kyoto City).
  303. This sect was given the name 'Shingi' because its followers proposed new teachings at Mt Koya.
  304. This section "Successive Ministers of Education" carries lists of successive Ministers of Education, Monbukyo (chief of Ministry of Education), which was the predecessor of Minister of Education, and Ministers of Education, Culture, Sports, Science and Technology (the present title of the former Minister of Education) in Japan.
  305. This section (with a distance of approximately 27 km), which extends from Yamato-Koriyama City to Gojo City in Nara Prefecture, is under construction.
  306. This section adopts a broad definition to illustrate the transition of the hairstyles in Japan and the dressing customs of men and lists 'the hairstyles that existed in Japan.'
  307. This section again became the longest quadruple-tracked section among all private railways in Japan (12 km, until 1997).
  308. This section also describes Horiuchi Station, which preceded Kintetsu-Tanbabashi Station.
  309. This section also describes hatajirushi (emblems on flags) which was the prototype of umajirushi and was used in a similar way to umajirushi.
  310. This section also describes the Chinese version, which is simply called the lion dance.
  311. This section also describes the Okuhiei driveway.
  312. This section also includes any culture which has been rooted deeply in Japan but has not been born in Japan.
  313. This section also introduces a special tour for foreigners produced by JTB which is run as a part of Sunrise Tours.
  314. This section also provides the situation before and after the Kogosho Conference.
  315. This section depicts the scene in which Tonose KAKOGAWA and her daughter Konami travel the Tokai-do road to Yamashina with a resolution in their minds.
  316. This section describes Enma.
  317. This section describes a shitone written in another kanji '茵', which refers to a cushion used in the Shinden-zukuri style (architecture representative [characteristic] of a nobleman's residence in the Heian period), etc., to sit on.
  318. This section describes an example of common procedures for hanging kappogi on the hanger for kappogi.
  319. This section describes an example of common procedures for putting on kappogi over kimono.
  320. This section describes both.
  321. This section describes details of this.
  322. This section describes the Maizuru Fishing Port, which falls under Category Three for fishing ports.
  323. This section describes the Nijo-jo Castles prior to Ieyasu TOKUGAWA's as a prehistory of "Nijo-jo Castle."
  324. This section describes the details of No. 2.
  325. This section describes the details of akuto in Japanese history.
  326. This section describes the details of kikizake of Japanese liquor.
  327. This section describes the details of minka in Japan.
  328. This section describes the details of the Edo period, recent Daimyo.
  329. This section describes the details of the Inshi of the cloister government.
  330. This section describes the details of the Yamana clan of the Minamoto family.
  331. This section describes the details of this stadium.
  332. This section describes the details of this.
  333. This section describes the genealogy and sects of the thirteen sects of the traditional so-called thirteen sects and fifty-six schools.
  334. This section describes the history of architecture in Japan.
  335. This section describes the period during which this station was shared by Nara Electric Railway (and Kintetsu Railways).
  336. This section describes the principal intersections north of Sanjo-dori Street.
  337. This section describes the school, including its predecessors such as Kyoto Prefectural School of Agriculture and Forestry.
  338. This section describes the travels of Shizuka and Tadanobu SATO heading to Yoshino.
  339. This section describes the two renamed schools and its predecessor, Kyoto Sangyo Koshu-jo (kyoto Training Institute of Sericulture).
  340. This section describes, in the broad-sense, railways in Japan.
  341. This section describes, unless otherwise specified, the national designation of important cultural properties based on the regulations in Ordinance 27 of the Law for the Protection of Cultural Properties.
  342. This section developed and merged into the burial mound serving as a land bridge connecting the world of humans with a tomb (the world of death).
  343. This section does not describe people relating to the Japanese culture (men of culture), in principle.
  344. This section does not describe the story line because it is described in detail in the section 'Revenge of Soga Brothers,' but a female is deeply involved in formation of this story.
  345. This section explains about him.
  346. This section explains point 3 in detail.
  347. This section explains this Jimyo-ji Temple in detail.
  348. This section focuses on and describes kaishi which is used for the Japanese tea ceremony.
  349. This section gives more details.
  350. This section having side roads was lined with 212 tall, fully grown zelkova trees, which were planted along the median strip and the side divider in 1953 or later.
  351. This section introduces the costumes based on the dress code for female Shinto priests enacted by Jinja Honcho (The Association of Shinto Shrines) in 1987.
  352. This section is a general road 29.7 kilometers in extended length.
  353. This section is called 'tegoto,' and this type of music is called 'tegotomono.'
  354. This section is mentioned according to the theory of the Gokenin in Sagami Province.
  355. This section is specially written to help non-Japanese people to easily understand and practice the manners when they take dinner in Japan.
  356. This section is to introduce commonly accepted manners of dining in Japan, which, however, may vary in some degree depending on places and situations.
  357. This section limits miko to those who are historically famous, having served in shrines, ceremonies and wedding parlors.
  358. This section mainly describes Japanese bento.
  359. This section mainly describes the cases in Japan.
  360. This section mainly describes the meaning of 'Kannagi' (神なぎ) or the acts (Shinto rituals) of comforting Araburu Kami, (malignant gods) (Aramitama (god's rough soul)) to make it Kannagi (Nikitama, Nigitama, Nikimitama, Nigimitama (god's tranquil soul)), although some descriptions may overlap with those of Kannagi (巫).
  361. This section mainly discusses muhon in ritsu.
  362. This section mainly explains the case in which a general public user visits and uses the NDL Tokyo Main Library.
  363. This section of the city was the area under Hideyoshi TOYOTOMI's city planning project in which nobles' mansions would be concentrated, but today, the Reizei residence is the only one remaining.
  364. This section on "Town Names in Yamashina Ward, Kyoto City", lists official "Town Names" in Yamashina Ward and summarizes the period and process of their establishment.
  365. This section on "Town names in Fushimi Ward, Kyoto City" lists official town names in Fushimi Ward and summarizes the period and process of their establishment.
  366. This section on "Town names in Higashiyama Ward, Kyoto City" lists official town names in Higashiyama Ward and summarizes the period and process of their establishment.
  367. This section on "Town names in Kamigyo Ward, Kyoto City" lists official town names in Kamigyo Ward and summarizes the period and process of their establishment.
  368. This section on "Town names in Kita Ward, Kyoto City" lists official town names in Kita Ward and summarizes the period and process of their establishment.
  369. This section on "Town names in Minami Ward, Kyoto City" lists official town names in Minami Ward and summarizes the period and process of their establishment.
  370. This section on "Town names in Nakagyo Ward, Kyoto City" lists official town names in Nakagyo Ward and summarizes the period and process of their establishment.
  371. This section on "Town names in Sakyo Ward, Kyoto City" lists official town names in Sakyo Ward and summarizes the period and process of their establishment.
  372. This section on "Town names in Shimogyo Ward, Kyoto City" lists official town names in Shimogyo Ward and summarizes the period and process of their establishment.
  373. This section picks up a wide range of events from the past to the present day about the whole of Japanese culture, gives explanations of summaries, and shows links.
  374. This section provides a brief description.
  375. This section shows the list of official town names in the Nishikyo Ward and summarizes the period and process of their establishment.
  376. This section shows the list of the official town names in the Ukyo Ward and summarizes the period and process of their establishment.
  377. This section was electrified earlier than the Kyoto - Sonobe section, since it was deemed to be an extension of the Fukuchiyama Line and many limited express trains run from Osaka/Kyoto.
  378. This section will also describe Nobori-oji.
  379. This section will describe its details.
  380. This section will describe one of the Japanese dishes kushikatsu.
  381. This section will explain the kangaku in a broad sense.
  382. This section will focus on the history of Kyoto city after the Meiji Restoration.)
  383. This section will introduce the Lake Biwa Regular Tour Bus which departs from Kyoto Station, and is managed by Keihan bus (the Kojak Bus used to jointly operate the Lake Biwa Regular Tour Bus as well).
  384. This section's electrification also aimed to attract passengers from outside of the section because trains could not turn back at Osaka and Kobe Stations after the track was elevated in Osaka and Kobe.
  385. This section, "Taxis in Japan" describes the conditions and situations of taxis in Japan.
  386. This section, "Transportation in Japan," describes the history and conditions of transportation in Japan.
  387. This section, which ran along the strip between the Kamo-gawa River (of the Yodo-gawa River system) and the Lake Biwa Canal (Biwako Sosui), was taken underground in 1987.
  388. This seemed to be for economic reasons as in the case of other Kugyo.
  389. This seemed to be for economical reasons like with other Kugyo who went to the local regions during the Sengoku period.
  390. This seems to be because the students often ate it at the shops after school was over in half a day on Saturdays.
  391. This seems to have been the Yoritomo government in microcosm.
  392. This seems to have had something to do with the legend that Imperial Prince Sawara had become a vengeful ghost.
  393. This seems to imply that Shinshichi KAWATAKE the second began to write for this program a few years before the premiere.
  394. This seems to show that Nishimura had no bad feelings towards Yamanami and Okita, and Okita is believed to have been easy-going towards people who were not hostile to the Shinsengumi.
  395. This sekibutsugan has been designated as an Important Cultural Property, not as a sculpture, but as architecture.
  396. This sekkaku (the stone core) is accompanied by the Toryumon (bean applique design) earthenware, the Ryusenmon (linear relief) earthenware, the Tsumegatamon (finger-nail like impressions) earthenware, and so on, which are from the Incipient Jomon period.
  397. This selection procedure was called Erizeni.
  398. This seminar started in 1998 academic year.
  399. This sen was introduced into Japan, where it began to be called monme (written as 匁, originally 文目 in Chinese characters which was an abbreviation for 目方 [mekata; weight] of 1 文銭 [1 monsen; 1 sen coin]).
  400. This sense of crisis drove Hisahide MATSUNAGA, who had control of the Miyoshi family in place of legitimate heir Yoshitsugu MIYOSHI, and the three men of the Miyoshi family into ousting of Yoshiteru, namely assassination of the Shogun.
  401. This sense of the term is usually associated with mah-jong.
  402. This sense remains as a fundamental underpinning of Shinto to this day, and Yakumo KOIZUMI maintains that this is 'the sensibility of Shinto'.
  403. This sentence determined the loss of tariff autonomy.
  404. This sentence looks back on the history of "sorobun" in comparison with spoken style derived from the movement to unify the written and spoken styles of the Japanese language.
  405. This separation intended to prevent the growth of a powerful clan such as the Hosokawa in the Muromachi period.
  406. This separation of political power was called 'Ryoshogun' (two shoguns).
  407. This series demonstrated the company's ability to use special effects and was a profit-making series right up until the company finally filed for bankruptcy.
  408. This series of battles is called the Battle of Rokukado, and Noritsune fought on successive fronts to support the declining Taira family.
  409. This series of disturbances were caused by Yoritsune KUJO and his supporters aiming at overthrowing Tokiyori HOJO, who was Shikken.
  410. This series of incidents were one cause of the Hogen Disturbance.
  411. This series of internal conflicts is known as the Gosannen War (the Later Three Years' War).
  412. This series of measures by Yasutoki is regarded as the establishment of Shikken politics.
  413. This series of operations is also not performed for limited express trains that are driven from the train depot to the station directly and have remained on the lead track on the Osaka side before being sent to the platform because no passengers are on the train.
  414. This series of the magazine was banned because of a short story of Anatole France translated by ASHIDA, resulted in the end of publication.
  415. This series was also temporarily used after the resumption of operations instead of the Train Series 207, which was the train involved in the JR Fukuchiyama Line Train Derailment Accident, because many trains of that series needed to leave the scene of their work in order to be repainted.
  416. This series was compiled by Katsumi KUROITA and edited by Jiro MARUYAMA and others.
  417. This series was published by Yoshikawa Kobunkan Inc. from 1929 to 1964.
  418. This series was published from Keizaizasshi-sha from 1913 to 1916.
  419. This series were used on the former Keihanshin Local Train Line (JR Kyoto Line and JR Kobe Line) and the JR Takarazuka Line, with some affiliated with the Morinomiya Train Depot (orange vermillion in color) and other affiliated with the Nara Train Depot (greenish-brown).
  420. This series, in which Ken WATANABE played the role of Zankuro with Mayumi WAKAMURA as Otsuta, now Tsutakichi, achieved wide popularity.
  421. This served as a starting point for Yae's interest in the tea ceremony.
  422. This served not only as the equivalent of today's movies & TV dramas, but also as entertainment like a daytime TV variety program to satisfy people's curiosity with its visual & auditory effects.
  423. This service is available only from the second Saturday of March to the first Sunday of December.
  424. This service is by advance reservation only and are not available for ordinary customers (it is rather close to a hire - a kind of taxi without a fare meter that provides services by request from a customer).
  425. This service provided transportation that directly connected the Expo site with the Hankyu Kobe Main Line and the Hankyu Takarazuka Main Line, and the trains turned back via the spur track that had been laid within Juso Station.
  426. This service provides a overnight round-trip once a day.
  427. This service was subsequently suspended for a brief period of time.
  428. This service, Segaki Kuyo, conducted by a monk Saisho Jotai of Shokoku-ji Temple in accordance with Hideyoshi's wishes, is said to have been a huge one, with all the monks of Kyoto Gozan (the prestigious five Zen temples in Kyoto) invited.
  429. This serving idea is spreading into Italy.
  430. This sessha (auxiliary shrine [dedicated to a deity close-related to that of a main shrine]) is called the 'Monkyaku-jinja Shrine' but was originally called 'Arahabaki-jinja Shrine.'
  431. This set a precedent that children of the Fujiwara clan became empress.
  432. This set includes a huge amount of documents that had been stored in the treasure house of To-ji, of which 24,067 items from the Nara period (the eighth century) through the Edo period were designated as National Treasures.
  433. This set the Buddha of Buddhism as honji-butsu (original Buddhist divinity), but, enshrines a deity by equating with it substantially.
  434. This setsuwa (anecdote) is the myth surrounding the origin of food in Japanese Mythology, and is a Hainuwele myth-style setsuwa seen mainly in Southeast Asia and all over the world.
  435. This setting helps to produce a spiritually rich space between the host and the guests.
  436. This settlement was a place in which missionaries of each branch of Christianity settled, built a church, and proselytized; as a part of such activities, many famous missionary schools were established there.
  437. This settlement's style was probably made with the strong influence from that in the southern area of Korean Peninsula.
  438. This setup turned out to fund the income for Tomiko HINO, the lawful wife of Seii taishogun (literally, "great general who subdued the barbarians") Yoshimasa ASHIKAGA, and as a result, people vented their frustrations in the form of an uprising in Yamashiro Province which lasted for two years from that very year.
  439. This severe punishment became an indirect reason for the Gamo family's switching to the side of the Eastern Army during the Battle of Sekigahara.
  440. This shared ancestry is the reason why the conflict is referred to as 'the conflict between the Minamoto clan and Heike (family of TAIRA no Kiyomori),' not as the 'conflict between the Minamoto clan and the Taira clan.'
  441. This shares a common origin with the one for sandwich of the West.
  442. This shift in society was depicted in "Agura-nabe" a popular novel written in 1871 by Robun KANAGAKI (a writer of light literature late in the Edo period).
  443. This shifting helped Jinmaku's activity during the Meiji period.
  444. This shimekomi loincloth used in Hakata festival is similar to the mawashi loincloth in its material and method of fastening.
  445. This shingled gable roof building that was constructed in 1589 using funds donated by Takakage KOBAYAKAWA is believed to be the oldest surviving Zen temple kuri in Japan and retains a sense of what life was like within a Zen temple.
  446. This shinsei served as a law of indefinite duration, unlike a provisional ban on luxury issued at the time of events and rituals.
  447. This shintai was temporarily placed in Shiba Tosho-gu Shrine, and afterward moved in the shrine in the Secretariat of Shinto later set up by the Shinto group.
  448. This ship is believed to have entered Yuan in 1323 and the Tofuku-ji Temple was reconstructed two years later in March, 1325.
  449. This ship is presumed to have been a Tosen dispatched to raise funds to construct Tofuku-ji Temple burnt down in 1319, because words 'ten kan (an unit of currency) for public use' are found on the back side of the mokkan with 'Tofuku-ji Temple' on it.
  450. This shitokan officer stationed was called a castellan and prepared for emergencies.
  451. This shoen is the place of origin of the Hachiya clan, a branch of the Toki clan.
  452. This shoji was a wooden door made with solid timbers of cedar between black-lacquered Kamachi and it was called Sugi-shoji, Sugi-yarido, Sugiita-shoji, and sugito.
  453. This short book is composed of the followings.
  454. This shortcoming was corrected in subsequent Heijokyo and Heiankyo so that the street was widened to more than several tens of meters.
  455. This shortening of the number of years spent on the training preexisted at the basis of the reform of higher school educational system.
  456. This should be considered as one of his contributions.'
  457. This should be hung vertically to be used.
  458. This should be understood as the aggregate of 9 mandala rather than 9 blocks.
  459. This should have caused him to be punished after the war, but he was granted Shoryo Ando (act of providing authorization for land ownership and guaranteeing feudal tenure) because his second son Hideie took the side of the Eastern squad and played an important role in the final battle in Sekigahara.
  460. This showed Shigeko had faith what she believed in and also had a strong personality.
  461. This showed a sign of a corruption of the shogunate government, which led Gokenin to grow dissatisfaction with the Hojo family, and led Akuto (a villain in the medieval times) to act out of control under the government in various districts, ending up with overthrowing the bakufu.
  462. This showed that Kakunyo, a chief priest of Hongwan-ji Temple, succeeded Shinran in the point of dharma as well.
  463. This showed that it was possible to film a high-quality film on an extremely tight budget aimed at a limited audience.
  464. This showed that the existence of Chiten became necessary.
  465. This showed that the retainers of the successive lords of Gifu-jo Castle were reunited.
  466. This shows Wa's sphere of influence, and it is believed that jadeite magatama were introduced to the Korean Peninsula from Wa.
  467. This shows a change in aesthetic values, with a higher value placed on random and irregular porcelain rather than the well-regulated style and design of porcelain fired in the official kilns of China.
  468. This shows affections to long-lived things as a symbol of nature and appreciations to long-used tools, serving as a warning that a misfortune may occur when these things are handled without due respect.
  469. This shows exactly that the memorial service was held on the sixth date after their death at Tosho-ji War, so the folklore turned out to be true.
  470. This shows how widely calligraphy works were forged.
  471. This shows it took several decades from the start of the construction of Kondo to the completion of the pagoda.
  472. This shows that Atsutane's interest was set in how to solve and save irrationality in life at this mortal world, and not something to preach compliance of ethical standard that statesman cared.
  473. This shows that Ittetsu excelled in literary talent, and not only military prowess.
  474. This shows that Kokei's followers, among Nara-based Buddhist statue sculptors, had formed a school called 'Kei-ha.'
  475. This shows that Munemori was closely connected to Takamune-ryu Heishi (Taira clan of Takamune group); also the clan into which his mother was born.
  476. This shows that Tadasu WATANABE did not win a great popularity.
  477. This shows that Yoritomo did not completely detest Yoshitsune.
  478. This shows that common people tried very hard to avoid paying the nengu.
  479. This shows that even though KAMAKURA no Gongoro Kagemasa joined this war as Yoshiie's roto, Kagemasa and his family Kamakura Party were not necessarily hereditary roto of the Kawachi-Genji (Minamoto clan).
  480. This shows that examinees of the test were directed to wear fundoshi.
  481. This shows that hakushu were made toward both gods and nobles in ancient times but the custom of hakushu toward humans gradually died out, leaving only the practice of hakushu toward gods.
  482. This shows that he had worked as Norinotsukasa before.
  483. This shows that he was free from the limitation of classification as Hayashikata and was also prominent as an actor.
  484. This shows that many Sankakubuchi Shinjukyo Mirrors were discovered in the Kinki region (Nara, Osaka, and Kyoto Prefectures) centering on Nara Prefecture.
  485. This shows that the Edo bakufu then became unable to resolve its financial contradictions if it continued depending on rice harvest.
  486. This shows that the Sasaki clan was a dominant samurai at that time.
  487. This shows that the Shoji was used as a partition.
  488. This shows that the existence of "hi" (that) is regulated by "shi" (this).
  489. This shows that the famous literary works and phrases of Buddhism were common sense for a member of society and the educated person beyond the religious schools in the early Showa era.
  490. This shows that the nations that followed the Ritsuryo codes completely ruled the people.
  491. This shows that the original Sanskrit does not include the word that means 'realm' ('kai' in Japanese), but in Japan the Mandala has been called the 'Taizokai' (Womb Realm) Mandala since the Heian period, because it makes a pair with the 'Kongokai' (Diamond Realm) Mandala.
  492. This shows that the position of the leader of samurai families, meaning the position of military aristocrats, was tightly linked with the changes in central politics.
  493. This shows that the religious organization had been already spontaneously growing before the organization was established.
  494. This shows that the status of the emperor was considered to transcend the Ritsuryo.
  495. This shows that the view of the name of Jodo Shinshu, has changed with the times.
  496. This shows the following about peasants under powerful local clans.
  497. This shows the original reason why people are born and die.
  498. This shows the orthodox lineage of the Shingon sect Dharma.
  499. This shows the possibility that a merchant who became the Goji were from China or that the trading ship had been built in China.
  500. This shows the possibility that it was equipped as a fortress and was prepared for a rebellion, and the research is being continued still now.
  501. This shows their new direction as a hot springs resort for tourism and recreation.
  502. This shows through in the so-called yasegaman (fake stoicism) and hankotsu-seishin (a spirit of defiance).
  503. This shows what an important god he was.
  504. This shrine appears to worship a female god of the moon.
  505. This shrine came to be known as 'Yanagi Daimyojin Shrine' as it was located in Yanagiyama, and was formally named 'Yanagi-jinja Shrine' until the Edo period.
  506. This shrine consists of the main shrine in the Nagare-zukuri style (flow style), which is enclosed with Oiya (building covering), and the front shrine is made of one square room with the Tsumairi (entrance on the gable end) and thatched roof, which has reportedly been transferred from the Izumo Daijingu Shrine in an unknown year.
  507. This shrine counts among Shikinai-sha (higher-ranked shrines) listed under "Engishiki Shinmyo Cho" (Jinja shrines' list under the Engishiki [an ancient book for codes and procedures on national rites and prayers]).
  508. This shrine enshrined the former otabisho (place where the sacred palanquin is lodged during a festival) that was transferred from the Yasaka-jinja Shrine between Shoshoi-cho and Otabi-cho, Shoshoi.
  509. This shrine enshrines Amaterasu Omikami (the Sun Goddess), who is the Kososhin (Imperial ancestor) enshrined by the Kotai-jingu Shrine in Ise.
  510. This shrine enshrines Kushinadahime.
  511. This shrine enshrines Myobu Inari no kami.
  512. This shrine enshrines Omononushi no kami and Emperor Sutoku.
  513. This shrine enshrines Sarutahiko.
  514. This shrine enshrines Takemikazuchi-no-mikoto, Hime-no-okami, Futsunushi-no-mikoto and Amenokoyane-no-mikoto.
  515. This shrine enshrines the Toyuke Goddess, and the other deities together in the sanctuary, such as Amatsuhikoho no ninigi no mikoto, Amenokoyane no mikoto and Ame no futotama no mikoto.
  516. This shrine had long stone steps and the proprietress of a tatami maker at the foot of the shrine was my older brother's wet nurse, and therefore I remember that I had visited her house once or twice playing on the tenjin festival day.
  517. This shrine has Daihannyakyo (Great Perfection of Wisdom Sutra), and all of them are designated as cultural properties.
  518. This shrine has been widely believed as the god of business since long ago.
  519. This shrine has legend of Gawatro.
  520. This shrine has presented Hikirigi (the wood piece for ignition) used as the tool to ignite a sacred fire in the Daijo-sai festival (a festival to celebrate the succession of an emperor) for generations.
  521. This shrine has the tradition related to foundation of Katsuragawa Myoo-in Temple.
  522. This shrine is a Ronja, shrines considered to be descendants of Engishikimyojin-taisha Shrine (shrines listed under the Jinmyocho [the list of deities] of Engishiki [codes and procedures on national rites and prayers]).
  523. This shrine is believed to be Moto Ise (shrines or places where the deities of Ise Jingu Shrine were once enshrined).
  524. This shrine is described as 'Kuze no gun Mito no Kunitsuyashiro' in the lost writings of "Yamashiro no kuni Fudoki," suggesting that it existed in the Nara period, when the fudoki was compiled.
  525. This shrine is enshrined in Nakano, Adgawa-cho, Takashima City, Shiga Prefecture
  526. This shrine is located by the side of the Ebumi mountain path leading from Ohara to Sizuhara.
  527. This shrine is located in Mt. Funaoka in the south of Motoise Naiku Shrine, and Kawada clan which was derived from the Fujiwara clan succeed its Shinto priesthood for generations.
  528. This shrine is located in an area noted in connection with a surviving fragment of "Tango no Kuni Fudoki," which is considered the oldest legend concerning Urashima.
  529. This shrine is located in the foot of Mount Tamuke in the eastern part of Nara City.
  530. This shrine is located on the left (east) side of the Oi-gawa River.
  531. This shrine is located under a tall camphor tree in the southern part of the precincts and enshrines Ukanomitama no kami.
  532. This shrine is registered as Kawaketa-jinja Shrine in Kanzaki County, Omi Province on "Engishiki Shinmyo Cho" (list of shrines under the Engishiki [codes and procedures on national rites and prayers]).
  533. This shrine is related to Basho MATSUO.
  534. This shrine is said to have been founded by TAKENOUCHI no Sukune.
  535. This shrine is said to have originally been located in the deepest area of Mt. Yoshino at the border of Yoshino-cho, Kurotaki-mura and Kawakami-mura (Nara Prefecture) where Mt. Aonegatake is.
  536. This shrine is standing amid the remains called 'Remains of Kamotsuba.'
  537. This shrine is the Chinju-sha shrine (Shinto shrine on Buddhist temple grounds dedicated to the tutelary deity of the area) of Yakushi-ji Temple.
  538. This shrine is the cradle (birthplace) of the Sasaki-Genji (Minamoto clan).
  539. This shrine is the place to hold Court rituals that date back to ancient times, including wedding ceremonies to welcome Imperial princesses such as Empress Michiko and Crown Princess Masako.
  540. This shrine keeps some objects associated with Takanori KOJIMA.
  541. This shrine merger policy based on bureaucratic pragmatism did not necessarily reflect the will of shrine parishioners and worshippers.
  542. This shrine once existed near the Rajo-mon Gate of Heijo-kyo (the ancient capital of Japan in current Nara), and it is said that the shrine had a role as a doso-shin (travelers' guardian deity).
  543. This shrine preserves "Nikko Sankei Mandala" (the mandala of the pilgrimage to Nikko Shrine) which represents the pilgrimage in the Muromachi period.
  544. This shrine ritual has been taken place since 974 when the otabisho (the current location of the otabisho is different from that of the original one) was given by the Imperial court.
  545. This shrine that was built in 1628 when Suden enshrined Ieyasu TOKUGAWA's hair and personal Buddha statue according to his will was compared to Nikko Tosho-gu Shrine at the time of its founding.
  546. This shrine was Ubusunagami (guardian deity of one's birthplace) for seven villages at the foot of Mt. Hiei, and used to be called the monarch of 修学寺.
  547. This shrine was categorized as a Fusha (a prefectural shrine) in Kindai shakaku seido (modern shrine ranking system).
  548. This shrine was classified as Fusha in 1930, and has joined the Association of Shinto Shrines after World War II.
  549. This shrine was classified as a Myojin-taisha (a shrine dedicated to a Myojin, a gracious deity), and then categorized as a Sonsha (a village shrine) in the Kindai shakaku seido (modern shrine ranking system).
  550. This shrine was classified as prefectural shrine in the old shrine ranking system (Engishiki).
  551. This shrine was constructed by Nagahama citizen remembering Hideyoshi's illustrious memory in 1600 at the second anniversary of his death.
  552. This shrine was dedicated to the same god as Munakata-jinja Shrine in Munakata County, Chikuzen Province was.
  553. This shrine was erected to console Tadabumi's Goryo-shinko (a folk religious belief of avenging spirits).
  554. This shrine was established when Kasuga no kami was transferred (kanjo) to a place in the close vicinity of "Heian-kyo" (the ancient name for Kyoto).
  555. This shrine was established when Kasuga no kami was transferred (kanjo) to a place in the close vicinity of "Nagaoka-kyo" (an ancient capital of Japan).
  556. This shrine was first built in Kaguraoka in the age of gods, and given the name of Kobe Daijingu at the imperial order by Emperor Suijin.
  557. This shrine was frequently damaged by wars; for instance, it became battlefields when KO no Moronao and his troops fought a battle with armed priests of Mt. Hiei in 1336, and when Nobunaga ODA attacked the Rokkaku clan.
  558. This shrine was initially known as 'Yahata Hachiman', and then named 'Minato Hachiman' and 'Kinutomi Hachiman' before being given its current name 'Kintomi Hachiman' during the Edo period.
  559. This shrine was ranked as Mukaku-sha (an ungraded shrine) in the old shrine classification system.
  560. This shrine was revered by Kitamaebune trading boat merchants during the Edo period.
  561. This sidetrack have ceased the practice when the adjacent Mukaijima Station commenced using the sidetrack in the mid-1980s.
  562. This sign itself is now recognized as something special and indispensable to kushikatsu bars.
  563. This signified the official approval for the Taira clan to wholly obtain all powers necessary for carrying out military operations.
  564. This signifies that the Imperial Court placed importance on these shrines at the time.
  565. This simmered dish is called as merely Furofuki when another vegetable such as turnip or wax gourd is used instead of radish.
  566. This simple taste originated from the idea of cleanness in Taoism and was expressed as a value of 'cleanliness' which encompassed both aristocratic elegant taste and folksy rustic favor.
  567. This simultaneous change is called parallel multiple fermentation which is unique to sake brewing.
  568. This single storey bridge corridor topped by a gable roof with base tiles is one of the three bridges that spans the valley as it leads to Tatchu (sub-temple), Ryogin-an Temple and Sokushu-in Temple from the head temple and, it and its downstream counterparts Tsuten-kyo Bridge and Gaun-kyo Bridge, are known as the Three Bridges of Tofuku-ji Temple.
  569. This single story building with a formal tiled hip-and-gable roof at the front and gable roof at the back is known as the remains of Kyoto's oldest bath house, which was built in 1459.
  570. This site has attracted the attention of people since the end of the Edo period as a place where Emperor Jinmu found a nation, and the Unebi Mausoleum was built there; in the Meiji period Kashihara-jingu Shrine, Kanpei-taisha (large-scale state shrine), was also buiit.
  571. This site is known as the stage of the famous Noh song "Miwa," to which Zeami is attributed as an author.
  572. This site offers an amazing view of the city of Kyoto and is said to be the location where a statue of a Shogun was installed to defend the Emperor's palace when Emperor Kanmu relocated the capital city to Heijokyo.
  573. This site was designated as a National Historic Site on March 1, 1971, because the remains were excellently preserved and an octagonal tower that has been rarely discovered in this country was recognized to have existed, and they are valuable remains of a temple in terms of architectural history.
  574. This site was filmed in the following movies:
  575. This site was originally the location of a villa named Seikakan belonging to Imperial Prince and Sadaijin (Minister of the Left) MINAMOTO no Toru (822-895), son of Emperor Saga.
  576. This site was where the Jodo-ji Temple destroyed by fire during the Onin War once stood and still bears the name Jodo-ji, Sakyo Ward.
  577. This situation alienated the United States of America and England.
  578. This situation allowed Emperor Godaigo, making full use of discontent among the warriors, to successfully overthrow the bakufu.
  579. This situation allowed the emperor to be recognized again as having a position of power.
  580. This situation also resulted from various and strict requests made on the production process, etc. with the aim of preventing food poisoning, because the time lag from production to purchase and consumption is an inevitable aspect of Ekiben.
  581. This situation and the fact that Western style hotels and Japanese style ryokan often occupy the same area can be attributed to the distinctive Japanese culture.
  582. This situation compelled the fifth Shogun Tsunayoshi TOKUGAWA to implement a financial reform, so he tried to do it by selecting Shigehide OGIWARA as kanjo bugyo (commissioner of finance) - incidentally, Tsunayoshi waved the banner of ideological ideas by adopting Confucianism into his politics.
  583. This situation continued until the independence of India after the World War II.
  584. This situation continued until the mid-Heian period, but Koyasan began to make a recovery after FUJIWARA no Michinaga climbed it (making a pilgrimage to a shrine on the mountain), and he was later followed by the Imperial Family, the Sekkan-ke (the families which produced regents), and court nobles.
  585. This situation created latent resentment among the other Gokenin, and is thought to have been a contributing factor to the demise of the Kamakura Shogunate.
  586. This situation ended when Japan was defeated in World War II.
  587. This situation is evaluated to show that the research of history in Japan had already been provided with enough bases for accepting modern history.
  588. This situation is related to the year 1934.
  589. This situation is very similar to the relationship between Tenryu-kyo valley of the Tenryu-gawa River and Iida City, and likewise floods have caused damage to Kameoka Basin many times over the centuries.
  590. This situation lasted for several years (it is said that it lasted for a decade), and finally, the use of shamisen became open.
  591. This situation led the conflict to gradually show signs of all-out confrontation, and Shigeuji ASHIKAGA, the Yamanouchi-Uesugi family, and the Ogigayatsu-Uesugi family felt misgivings about those circumstances so they started to negotiate for peace.
  592. This situation led to not only the reduction of koryo but also became a factor for boundary disputes between shoen, therefore yoriudo were regulated again and again by Manor Regulation Acts.
  593. This situation led to the continuous spout of companies and their getting into trading business.
  594. This situation led to the popularity of Jodo-shinko (Pure Land Buddhism), which prayed for happiness in the after life.
  595. This situation led to the termination of the Anglo-Japanese Alliance, demands for arms reduction, along with a rise in anti-immigration sentiments reflected in popular hysteria over the "Yellow Peril," which set the stage for a series of confrontations between Japan and the United States that would lead to the Second World War.
  596. This situation made the money value fluctuate significantly, accelerating economic turmoil, and causing Kaikin Policy to be employed by Ming.
  597. This situation necessitates the adjustment of the bus schedules.
  598. This situation of a split in the religious community continued after Hongwan-ji Temple returned to Kyoto in 1591, having been given land for a temple (Nanajo Horikawa) by Hideyoshi TOYOTOMI.
  599. This situation placed the Imperial Court in agony.
  600. This situation remains unchanged despite this station's start of operations.
  601. This situation sometimes become a point of dispute in relation to the whaling problems.
  602. This situation suggests that applying the Japanese equivalent "Nihon-ryori-ten" (restaurant serving traditional Japanese cuisine) to the English "Japanese Restaurant" is inconsistent, with the result that the Japanese term "Nihon-shoku restaurant" was seemingly created spontaneously.
  603. This situation triggered the conflict between Hideyoshi and Nobutaka.
  604. This situation was virtually maintained till the end of World War II.
  605. This situation would have been caused by the following reasons: The Kanto region, which was the base of the bakufu, was strongly controlled by the bakufu, and as the economy was based on silver in Saigoku (the western region of Japan), more paper money was used there.
  606. This situation, in addition to the fact that the field practice forest was operated on leased land, caused the vicious cycle in large scale logging as well as deterioration of the forest.
  607. This size is common to both men's kobukusa and women's kobukusa.
  608. This size is one that is convenient for revealing the central structure through polishing.
  609. This slang seemed to be created as the birds are ripped apart by the compressor and scorched black in the combustion chamber.
  610. This slogan, however, is not academically accepted as being directly attributable to Rikyu, because there is no description about it in any credible material compiled in the period contemporaneous with Rikyu.
  611. This small box is called "kojibuta" and since rice fills the kojibuta, this process is called "mori (literally, "filling")."
  612. This small bus operation has been practiced since the last half of 1990s.
  613. This small octagonal hall was constructed from reinforced concrete in 1925 and has Azekura-zukuri style walls.
  614. This small stone chamber is a gassho-style (an architect method of beams combined to form a steep roof that resembles two hands together) stone chamber with flagstones jutting into the ceiling, which may have been a subsidiary chamber to put in grave goods.
  615. This smell comes from allylic compound as same as garlic and Chinese chive.
  616. This so-called diary is thought to be the equivalent of a memoir in our present time.
  617. This so-called multiple drum and multiple beat technique (performing style), is the origin of the united Japanese drums in which a number of people are playing in concert with a variety of Japanese drums.
  618. This sobo, Kissuiin, became defunct in accordance with the separation of Buddhism and Shintoism of the Meiji period.
  619. This social trend led to the 1895 founding of Dai Nippon Butoku Kai, an organization managing various martial arts, by key figures living in Kyoto, and was headquartered in the Butokuden constructed in the precincts of Heian-jingu Shrine in Kyoto.
  620. This soil is the yellow sand flown from the loess zone in China, and the yellow sand is said to have been the sign of rainy weather and an outbreak of plague from the wind.
  621. This sole surviving example of a Muromachi period Zen style tosu (lavatory) is the oldest and largest in Japan, and has also come to be known as the 'hundred toilet' due to the fact that it was used many student monks simultaneously.
  622. This solemn demonstration of the masterly performance showed skill in handling a kitchen knife, and is considered to be the kitchen knife ceremony of the Shijo School, and has been passed on as the Kitchen Knife Ceremony of Shijo School to this day.
  623. This son was appointed as Crown Prince soon after he was born, after that Toshifusa lost his position and had lived in despair since then.
  624. This song by Kyu SAKAMOTO with the lyric "Uewo Muite Aruko" (literally, let's walk looking upward) was a big hit in the United States of America in 1963.
  625. This song derived from '一更裡天一更裡天、月照紗窓,' a phrase of Chinese popular song 'Suikocho' (drunken butterfly) compiled in "Toon Wage."
  626. This song describes the "north bar alley" in the eyes of the lyricist in a detached way without any enka-specific scenes, making a novel impression and winning the Japan Record Award.
  627. This song is given the name of Torimono-uta because the nincho (chief kagura dancer) took these tools when dancing.
  628. This song is referred to in 'Shunkin Sho' by Junichiro TANIZAKI.
  629. This song is used at Bon festival dances throughout Japan.
  630. This song is used in "Dragon Quest II: Pantheon of Evil Spirits" game software.
  631. This song originated from a song of Gatsurin-ji Temple, No. 18 of the 25 Sacred Sites of Honen.
  632. This song was established in 1940, as an answer to the "Imperial Rescript for the young students" from the Emperor in 1939.
  633. This song was ranked No. 1 by two magazines, Billboard and Cash Box on June 15, 1963.
  634. This song, composed by Kosaku YAMADA, was presented at the first national conference for female suffrage.
  635. This sophisticated way is often adopted when sazae no tsuboyaki is served at fancy Japanese-style restaurants.
  636. This soreisha is an altar of Shinto style developed from Buddhist kuyodan.
  637. This sort of Japanese kimono, furisode with long sleeves, has also appears in the guise of the uchikake (bridal robe, worn over the main kimono) of the bridal costume.
  638. This sort of aesthetic approach rose in popularity with the rise in prosperity of the tea ceremony starting in the Muromachi period.
  639. This sort of decision-making model fell out of vogue and lay dormant starting in Japan's Warring States period, but remained in use among the court nobility and among Shrine Shinto.
  640. This sort of event caused deep resentment among the Korean farmers and the land acquisition was once aborted.
  641. This sort of pure land is the legitimate land of Buddha.
  642. This sound is often expressed as 'karakoro' or 'karan koron.'
  643. This soup is eaten in the abovementioned kagami-biraki.
  644. This special express is also called 'Umakyu (Horse Express),' and during the time when the destination board was used it carried a board with a horseshoe painted on it.
  645. This special katsudon is just one among the many dishes on the menu though it is ordered by most of the customers.
  646. This special pass is available to encourage users who have driven to the park to ride the cable cars and to visit Hozan-ji Temple.
  647. This special service is given for the convenience of tourists going to Kyoto Station when the Kyoto City roads south to Higashiyama Sanjo are heavily congested, apparently without announcing the schedule in advance.
  648. This species is about 75-cm long, and thinner than the conger pike.
  649. This species is also called Hashinaga anago.
  650. This species is used for cormorant fishing in the People's Republic of China.
  651. This species resembles Ise ebi, but it has the name of 'kanoko' (fawn, literally young deer) because it has scattered white and orange spots on its body.
  652. This spectacular move is famous in Igo history and also Shuei's playing style up to there was also highly evaluated.
  653. This specter is said to look like an old woman who appears by dragging a mirror and making a jangling sound.
  654. This speech that outright rejected the minto's cost reduction policy, brought a fierce backlash from members of the House of Representatives belonged to minto, triggered utter turmoil on the scene.
  655. This spell, however, may bring misfortune.
  656. This spelled catastrophe for the Taira army, and their defeat was assured.
  657. This spirit was persistent all the way to the tail end of provincial governmental organizations, and the overall bureaucracy consisted of ministries that were interconnected through an orderly ranking system.
  658. This split was caused by the difference of Jiso (事相), a way to implement Shingon Mikkyo (e.g., a manner of ascetic training).
  659. This split was due to the fact that the Association of Shinto Shrines considers Ise-jingu Shrine to be the head of all shrines, but this was unacceptable for Fushimi Inari Taisha Shrine.
  660. This sport association gained official approval from Brazilian government in 1966.
  661. This spread to commoners when these women went back to their parental homes.
  662. This squad was a tactical battle unit in terms of its ability to execute plans independently on a battleground, as well as in terms of other characteristics mentioned later.
  663. This staff reassignment was intended to destroy the reputation of Kiyomori, who made his own daughter, TAIRA no Hiroko, marry Motomichi and supported him.
  664. This staging is adopted in "The Kabuki" by Maurice Bejart.
  665. This staging is just like Kabuki in the Meiji period.
  666. This stance on consolidating various sects was also detected in "Manzen Dokishu" and, when 'Zenjo Soshu' (the Joint Practice of Zen and Pure Land) and 'Kyozen Icchi' (the Convergence of Zen and the Teachings) were advocated later on, the book written by Enju came to attract attention.
  667. This stand was completed in 1999.
  668. This standing statue shows his figure before he lost his right leg.
  669. This started in Kansai.
  670. This state of affairs had aroused resentment among many within the imperial court, until in 1170, the conflict between the Regent Motofusa MATSUDONO and TAIRA no Shigemori escalated into violence (the "Riding together in His Highness's Carriage" incident).
  671. This state of affairs was brought about by the confrontation between the Retired Emperor Goshirakawa and Emperor Nijo.
  672. This state of confusion gradually calmed down from 1946 to 1947 thanks to the introduction of type 63 cars.
  673. This statement is often quoated when Japanese medieval history is discussed.
  674. This statement is relevant to the above-mentioned "Togakushiyama Kenko-ji ruki, narabini jo."
  675. This statement seemed contradictory but it was common description for some emperors; for example, Emperor Tenchi was enthroned in the 7th year of his reign and Empress Jito was enthroned in the 4th year of her reign.
  676. This statement was practically interpreted as approving the continuation of Yoshinobu's delegation of the government under the system of the Tokugawa Shogunate and although the Decree of the Restoration of Imperial Rule was not negated, it was clearly taken as acknowledgement of Yoshinobu's contention.
  677. This station and Fushimi-Momoyama Station were the line's junction to Keihan until 1945, when both lines began sharing tracks to Tanbabashi Station.
  678. This station became an intermediate station.
  679. This station can't be entered from the Aburakake-dori Street side.
  680. This station continued to operate until November 20, 1994.
  681. This station has a very complicated history.
  682. This station has an island-type platform serving two tracks.
  683. This station has automatic ticket checkers for Suica and TOICA installed, but these checkers don't accept ICOCA and PiTaPa.
  684. This station has no station staff.
  685. This station has the appearance of a way station, at which the up train and down train can pass each other.
  686. This station has the highest number of passengers among stations that express trains pass without stopping on the Kyoto Line.
  687. This station has two exits.
  688. This station has two island-type platforms and four tracks (one platform serving two tracks), and is equipped with passing facilities.
  689. This station has two platforms and four tracks, and the trains of Kintetsu Domyoji Line depart from and arrive at this station.
  690. This station has two platforms and four tracks.
  691. This station is a Japanese manned railway station, and the JR ticket office "Midori-no-madoguchi" is available.
  692. This station is a ground facility having two platforms for four tracks and a station building on the bridge.
  693. This station is a ground station (station building on the bridge) having two platforms for four tracks.
  694. This station is a ground station having a pair of separate platforms for two tracks.
  695. This station is a ground station having two platforms--an island-type platform and a separate-type platform--to serve three tracks.
  696. This station is a ground station located on a mound, and it has two platforms to serve four tracks.
  697. This station is a ground station that has two island-style platforms for four tracks and a station building on the bridge, where trains can wait for other trains to pass as well as an inbound and outbound trains can pass each other.
  698. This station is a ground station that has two island-style platforms for three tracks and a station building on the bridge.
  699. This station is a ground station that has two platforms for four tracks, but only the inner platform is used for passengers getting on and off, because the outer platform is enclosed by fences (depending on the time zone, rapid trains pass through on the inner tracks also).
  700. This station is a ground-level facility having three toothed platforms that serve three tracks.
  701. This station is a key junction of traffic in the western part of Nara Prefecture as the Wakayama Line, the Kintetsu Ikoma Line and the Kintetsu Tawaramoto Line concentrate here.
  702. This station is a stop for the Limited Expresses 'Kita-Kinki,' 'Monju' and 'Tango Explorer.'
  703. This station is a stop for the Limited Expresses 'Tango Explorer,' 'Tango Discovery,' 'Hashidate' and 'Monju.'
  704. This station is an operational boundary station, and two out of four local trains every hour turn back at this station for shuttle operations during the daytime.
  705. This station is an underground facility having an island-type platform for two tracks.
  706. This station is an underground station having a platform for two tracks.
  707. This station is at ground level and has a pair of separate platforms serving two tracks.
  708. This station is called 'Takiguchi no jin.'
  709. This station is connected to Kintetsu-Tanbabashi Station of the Kintetsu Kyoto Line by a walk-through from the south exit, and it is used for transfers.
  710. This station is included among those in the 'Kyoto city area' in the JR railway fare system of specific metropolitan and urban areas.
  711. This station is located at ground level, with a platform serving a track and an island platform serving three tracks.
  712. This station is located at the place where the Sanin Main Line, running in the north-south direction along the Suzaku-Oji Street dating from the Heian-kyo era, crosses Gojo-dori Street (National Route 9).
  713. This station is located immediately west of Kangetsu-kyo Bridge, where National Route 24 crosses over the Uji-gawa River.
  714. This station is located in the underground of Kitayama-dori Street.
  715. This station is located in the underground of National Route 367 and under the crossing between Shijo-dori and Karasuma-dori streets.
  716. This station is located in the underground of the crossing of Karasuma-dori and Marutamachi-dori streets, and is provided with an island platform serving two tracks.
  717. This station is located on the ground level, being provided with three platforms serving four tracks with an island platform placed between the remaining ones.
  718. This station is located on the ground level, with two platforms serving two tracks between them.
  719. This station is located on the overpass and has two platforms and four tracks, and Local usually connects with Rapid trains at this station.
  720. This station is nearer to Tofuku-ji Temple than Tofukuji Station is.
  721. This station is one of four that form the pivotal points of the North Kinki Big X Network, a project formulated by JR West.
  722. This station is planned to be elevated in the future as well.
  723. This station is responsible for the administration of the section between Tanbaguchi Station and Sonobe Station.
  724. This station is situated underground, with a platform serving two tracks.
  725. This station is the base for Sangi Railway and its head office is located near the east entrance.
  726. This station is the central station for Kuwana City, and other than the station building, bus terminals, hotels, and supermarkets are located in the open space in front of the station.
  727. This station is the main station of Ayabe City and many passengers change trains here.
  728. This station is the transfer station between the Nara side and the Kameyama side of the Kansai Main Line.
  729. This station is therefore counted among the subway stations whose names are the most difficult to read, along with stations such as Kire-Uriwari Station, which is on the Osaka Municipal Subway Tanimachi Line.
  730. This station is used by many people because it's located near to the public corporation-run Momoyama-danchi housing complex and other residential areas.
  731. This station is usually called Keihan Uji Station, because it's confusing that the two stations have the same name.
  732. This station ranks eighty-seventh among all the Kintetsu stations surveyed (323 stations at that time).
  733. This station ranks twenty-fourth among all the Kintetsu stations surveyed (323 stations at that time).
  734. This station separates the electrified section from the non-electrified section of the line, and when guiding passengers the electrified section situated in the Kizu Station side of this station is called the 'Yamatoji Line.'
  735. This station started its operation when Doshisha's Tanabe Campus (the current Kyotanabe Campus) opened.
  736. This station was a ground facility that was in operation until October 11, 1997.
  737. This station was called Tango Yamada Station while the line was operated by Japan National Railways and the West Japan Railway Company (JR West), but it was renamed when the Miyazu Line was transferred to the Kitakinki Tango Railway (Nodagawa-cho was the old name of Yosano-cho).
  738. This station was chosen in the first selection of 100 prominent stations in the Kinki region.
  739. This station was chosen in the fourth event to select 100 prominent stations in the Kinki region.
  740. This station was chosen in the second event to select 100 prominent stations in the Kinki region.
  741. This station was chosen in the third event to select 100 prominent stations in the Kinki region.
  742. This station was scheduled to be renamed Kiyomizu-Gojo Station, simultaneously with the inauguration of the Keihan Nakanoshima Line on October 19, 2008.
  743. This station, used by both the Kyoto Municipal Transportation Bureau and Kintetsu, is under the control of the Kyoto Municipal Transportation Bureau (but Kintetsu controlled this station before the through-service operation started).
  744. This statue and Juichimen Senju Kannon Ryuzo (standing statue of Eleven-faced Kannon) that is the Honzon of the Hondo main hall are different.
  745. This statue characterizes distinctively in its hair, mudra and robe styles, and others, and is known as the original form of the Shaka Nyorai statue in the Seiryo-ji Temple style.
  746. This statue commemorates Itagaki's contributions in saving the Nikko-zan Mountains from the fires of war by persuading the former retainers of the shogun, including Keisuke OTORI, who were holed up in Nikko Tosho-gu Shrine, and persuading the Satsuma Domain who had vehemently insisted on destruction.
  747. This statue engraved with the year 1120 depicts Prince Shotoku aged 33 when he granted the statue HATA no Kawakatsu and is wearing underwear over which real clothing is worn.
  748. This statue has a different style from that of Buddha statues that are Tori-Shiki (Tori style), such as the Shaka Sanzon-zo (the statues of Shakyamuni triads), honzon (principal image of Buddha) of the Kondo of Horyu-ji Temple.
  749. This statue has a unique style, because the statue has 42 arms and extends a couple of its arms overhead to clasp its hands and lift up a Kebutsu (the Artificial Buddha).
  750. This statue has been called a Nyoirin Kannon statue since ancient times, but the name at the time of being shaped is not clear so that it is highly possible that it was made as a statue of Miroku Bosatsu, Maitreya Bodhisattva.
  751. This statue has never been studied academically.
  752. This statue has never been unveiled to the public except for the purpose of academic research.
  753. This statue has three eyes on each main face, two usual eyes and one vertical eye on the forehead.
  754. This statue is 99 meters tall done in yosegi-zukuri, pausing Chiken-in, and is coated in lacquered leaf.
  755. This statue is almost only one example of old sculpture of "Gigeiten" in Japan and it is not clear whether Gigeiten is a real name of the statue.
  756. This statue is completely different from the statue of Maitreya sitting contemplatively in the half-lotus position that is well-known in Japan and instead presents the form of a potbellied Hotei.
  757. This statue is considered to be the statue which corresponds to 'dragon' in scriptures.
  758. This statue is in the same half-lotus pose as 'Crowned Maitreya' but slightly smaller.
  759. This statue is known locally as Kuginuki Jizo (nail removal Jizo).
  760. This statue is one of Sanjusan Kannon-zo (thirty-three statues of Kannon) which were built along the old road; the 1st Kannon-zo is located at Yagio, Hongu-cho and the 33rd Kannon-zo is located at Ichizako, Totsukawa Village.
  761. This statue is placed in Kinashi Station of Takamatsu City, Kagawa Prefecture and Sasebo Station of Sasebo City, Nagasaki Prefecture, and Nakanocho Station of Choshi Dentetsu Co., ltd.
  762. This statue is recognized as a strict hibutsu (Buddhist image normally withheld from public view) originating from the founder of the religious sect by Mii-dera Temple, and publication of the picture is strictly controlled.
  763. This statue is said to be facing Ryoma SAKAMOTO's statue in Katsurahama.
  764. This statue is said to have been worshipped by biwa expert Daijo daijin (Chancellor of the Realm) FUJIWARA no Moronaga, and has an early Kamakura period style, and is considered to be the oldest two armed Benzaiten statue in Japan.
  765. This statue of Jizo was made at the solicitation of a priest called Bunshun Teigen from the people in various areas in the Genroku era (1688 to 1703) to promote the safe delivery of babies for women.
  766. This statue of Monju is a colossus on a lion, and it actually required 12 years for its completion.
  767. This statue sits in the kekkafuza leg-positioning style with the arms in the Semui-in (mudra for bestowing fearlessness) and Yogan-in (wish-granting mudra) style.
  768. This statue stands at approximately 485cm in height and is known as Kaname Jizo (Golden-eye Ksitigarbha) due to the use of gold leaf on the eyes.
  769. This statue was created in 748 as a memorial to FUJIWARA no Fusasaki, who died in the previous year, by his wife Muro no Okimi, his son FUJIWARA no Matate, and others.
  770. This statue was designated as an Important Cultural Property in 2002, unveiled for the first time in 243 years, from March 7, 2003 to December 7 of the same year.
  771. This statue was made in 1233 by Kosho, the 4th son of Unkei, at the request of Shingen of To-ji and is said to be very similar to the portrait painted by Kukai's disciple Shinnyo.
  772. This statue, which is known to have been treated as a hibutsu as early as the Kamakura period, is still an 'absolute hibutsu' even today.
  773. This status continued while Yorimoto was alive.
  774. This status was lost in 1947 when the Constitution of Japan, which abolished the aristocracy except for the Imperial Family, came into effect.
  775. This steam locomotive is one of the 'going-to-war locomotives' during the Pacific War and the only one that made a 'miraculous return' from Thailand.
  776. This stemmed from the fact that Japan was short of iron ore.
  777. This stems from the fact that King Suro-wang and his wife from the Heo clan had ten sons, two of which were given the family name of Heo.
  778. This stems from the fact that the direction between Ushi (ox) and Tora (tiger), which is northeast (Ushitora), is called Kimon (ogre gate), and an oni was supposed to have the horns and body of an ox, have the fangs and claws of a tiger and wear a tiger skin.
  779. This stems from the fact that the technical book of wood movable-type printing titled, "Kintei Bueiden Shuchinbanteishiki," was introduced from the Qing Dynasty, and the improvement of the wood movable-type printing technique took place.
  780. This step is called shikiri, and the wrestlers should repeat this until their tachiai (rising from a crouch to attack) was successfully made.
  781. This step is called soaking (in Japanese, "shinseki" or "shinsi").
  782. This step is officially called "jokyo" ("kyo" is composed of a left radical "食" (eating or food) and a right radical "強" (strong), or "mushi" (steaming) by the language of toji.
  783. This sterilizing activity is sometimes used for cleaning raw oysters.
  784. This stone foundation remains at Musen-ji Temple, about 200m east-north of today's Sanden-ji Temple.
  785. This stone foundation was found as the foot stone piece of a guardian deity of children situated in a bush near Sanden-ji Temple, and later it was relocated to the current position in the early years of Meiji period.
  786. This stone lantern has an inscription of 1284 and located in the main hall, it is called Eisan-ji style and it shows well its initial image.
  787. This stone statue is called 'Statue of Binbo-ga-saru (monkey)' (statue for chasing away poverty), with a monkey on top of the head of the Binbo-gami to pray for economic recovery.
  788. This store is also said to have invented garlic pepper.
  789. This story about Gantei is only seen in "Anbagaiji engi", and it is not clear how far it tells an actual historical event.
  790. This story appears in "Mibu Roshi Shimatsuki" (Kanefumi NISHIMURA) and "Shinsengumi Shimatsuki" (Kan SHIMOZAWA).
  791. This story became a model of one of the works of Japanese novelist Kan KIKUCHI, "Onshu no Kanata ni" (Beyond Love and Hate).
  792. This story below has been handed down to subsequent generations.
  793. This story carried a completely gilded sixth story, a lookout tower with a square ground plan and Irimoya (also called shikoro roof) like Kinkaku-ji Temple, which is carrying a Kirizuma-yane (gable roof) roofed with shingles.
  794. This story could be entirely or partly true; nevertheless, there is a theory that the relationship between the Emperor and Michinaga wasn't necessarily good.
  795. This story covers the days and life of Takamitsu FUJIWARA until he moved to Tonomine and entered into priesthood in August 961, mainly through Japanese poems exchanged between Takamitsu and his wife and sister.
  796. This story describes the origins of Tsukiyomi Jinja Shrine in Yamashiro no kuni, and a shrine called Tsukiyomi Jinja Shrine (Iki City)-which is thought to be the Motomiya (the mother shrine) of the Tsukiyomi Jinja Shrine of Yamashiro Province (Kyoto City)-in fact exists in Iki City, where the revelation took place.
  797. This story has almost become a legend; some say it unbelievable that the image had been completely kept out of sight for as long as hundreds of years before it was finally opened by Tenshin and Fenollosa.
  798. This story has been often referred to in historical novels.
  799. This story in which the Choja was Buddha and the poor man was Shujo indicated that all Shujo could realize their being children of Buddha and became a Buddha by Buddha's enlightenment of all kinds.
  800. This story indicated that Buddha, with great pity and compassion, had given Shujo teachings of the true nature of Ichimi (another name of Ichijo) to confer benefits upon Shujo although these Shujo understood Ichijo teachings twofold or threefold based on their Kikon.
  801. This story indicated that Shomon who had been satisfied with his enlightenment by the Nijo teachings had met again with Buddha and had come to know for the first time the teachings of true Ichijo, the gem.
  802. This story indicated that Tenrinjoo was Buddha, soldiers were disciples, treasures given according to various feats were Nizenkyo (various teachings before Hoke-kyo Sutra) and a brilliant gem in the king's top-knot was Hoke-kyo Sutra.
  803. This story indicated that the people's Kikon (grounding and capability to understand the teachings of Buddha) was adjusted by Sanjo, then Ichijo (One Vehicle teaching) which was Daibyakugosha was given.
  804. This story indicated the excellent physician was Buddha, the children suffering from poisoning were Shujo, the excellent physician's return and rescue of suffering children was Buddha's rescue of Issai Shujo and the death of the excellent physician was death as a Hoben (means).
  805. This story introduced elements from Taiheiki (a collection of war stories in the old days in Japan), Kitano-tenjin-engi-emaki (a series of picture books of stories about Michizane SUGAWARA and Kitano-tenjin shrine), etc., and it is said that Raiden also influenced a kabuki work, Sugawa-denju-tenarai-kagami created in the later days.
  806. This story is a precursor to senkyo-tairyu-setsuwa (stories about sojourn at an area where hermits dwell), stories of marriages between gods and humans, and Urashimataro
  807. This story is considered to be a dramatized version of a historical fact, the antagonism between Odera and Aoyama.
  808. This story is created based on the actual event of Isaburo YOSHIMURA the fourth, a master of Nagauta (long epic song with shamisen accompaniment), which happened in Kisarazu City.
  809. This story is described in the volume 24 of Konjaku Monogatari shu (the Tale of Times Now Past) and also in the records of ancient matters that was reported in the later age, and the one written in the records of ancient matters is said to be more precise when compared with that in Nihongi Ryaku.
  810. This story is famous for its detailed description of the human egotism displayed by acts of evil in the name of survival.
  811. This story is included in "Meiwa-shi" (a book about food customs in the time around the Meiwa era), which was written by Hakuho AOYAMA in 1822.
  812. This story is known as Kajii's most famous work.
  813. This story is more famous as "Kanjincho" in Kabuki or Ningyo joruri (also called bunraku) rather than as "Ataka" in Noh play.
  814. This story is not described in "Kojiki" (The Records of Ancient Matters) or "Nihonshoki" (Chronicles of Japan), but is found at the top of "Izumo no Kuni Fudoki" (the Topography of Izumo Province), at the beginning of the section of Ou-gun.
  815. This story is often referred to in relation to Empress Jingu.
  816. This story is said to be the origin of Ogoto Onsen.
  817. This story is sometimes used as a metaphor as only one person can spoil all the others and that they used it in an episode of TV show "San Nen B Gumi Kinpachi Sensei (Master Kinpachi, Junior High school Third Year, Class B) is well-known.
  818. This story is thus told in the Noh and Kabuki plays, Ataka or Kanjincho.
  819. This story means that Inahi no mikoto transformed into a wani (shark) and went down to his mother's country, country of Watatsumi (tutelary of the sea).
  820. This story of Yoshiie's prowess is thought to have been well known, as demonstrated by reference to the event in a depiction of MINAMOTO no Tametomo's archery skill in "Hogen Monogatari," but it appears that the author of "Konjaku" deemed it unsuitable for this work.
  821. This story of bubu zuke tells that, when you visit somebody and are offered bubu zuke, you must understand you are casually induced to leave soon.
  822. This story originates in the real incident that happened in the middle of 17th century.
  823. This story represents grain withering in the autumn and reviving in spring; or the Sun weakening in winter and reviving in the spring.
  824. This story resembles the assassination of Kiyoyasu MATSUDAIRA by Masatoyo ABE Yashichiro), who was Kiyoyasu's follower.
  825. This story shows Masako's strong personality.
  826. This story suggests that he had close connections with the Koshindo Temple and since he was the one to start inscribing his surname, Ogawa, on his works, we can, at this point, assume the stonemason who built this pagoda was Seisuke OGAWA.
  827. This story taught that Nijo persons dissatisfied at their enlightenment continued their Buddhism ascetic practice and reached the border with Ichijo by Buddha's kedo (enlightenment).
  828. This story teaches that you need to have a proper guide to lead you to the right direction, however small the matter is, and is often introduced to students in Junior High School.
  829. This story tells that he left his old life behind and entered the priesthood after the love of his life died when he was appointed governor of Mikawa Province.
  830. This story tells us how local gods once treated very respectfully were gradually made light of, finally got abandoned, and transformed into a kind of mixture with specters over time.
  831. This story took a hint from the legend that Genjosanzo, a model of Sanzohoshi, traveled to the west with the Heart of Great Perfect Wisdom Sutra (Hannya Shingyo).
  832. This story vividly depicts Ryoma's disposition, but it is only an anecdote and not historical fact.
  833. This story was also made into a play of Sarugaku and Noh titled "Funa Benkei," which tells the episode of their flight to Western Japan.
  834. This story was based on 'Runin no Hanashi' (Story of an Exile) in 'Okinagusa' (Old man grass), a collection of essays in the Edo period.
  835. This story was called "Koya no dan" (a story of Koya).
  836. This story was commonly used in textbooks during the pre-World War II period and used in school education to exemplify the ideal woman.
  837. This story was made into a dance drama in the Edo period, and a historical drama called "Omori Hikoshichi" created by Ochi FUKUCHI was performed in the Meiji period as a specialty of new kabuki.
  838. This story was probably created to give the impression that Yoritomo MINAMOTO was descended from the official line of the Minamoto clan.
  839. This story was the model for "The Record of Imperial Prince Takaoka's Voyage" by Tatsuhiko SHIBUSAWA who has since passed away.
  840. This story, however, is also said to have been created by a reporter of a national newspaper in order to make Soka-senbei better known.
  841. This story, however, is considered questionable in many parts.
  842. This strained soup stock is called "ichiban-dashi."
  843. This strategic open for business location is called a Neo Yatai Mura (villages of neo food stalls), and those Neo Yatai businesses mainly serve to fill the needs of office workers during lunch.
  844. This strategy of firing cannons was successful.
  845. This strategy was named 'woodpecker strategy,' because it resembled the woodpecker's behavior in which the bird knocks a tree where insects live within; and insects jump out from the trunk in surprise; then the bird eats them with its bill.
  846. This stream is called the Kanya-gawa River.
  847. This streamline-shaped light and low-center-of-gravity train-cars were fully air-conditioned, equipped with air spring bases, and enabled both speed and passengers' comfort to be met at the same time, completely surpassing passenger trains in the concentrated traction system.
  848. This street did not exist in Heiankyo and was newly constructed according to the Tensho no Jiwari (land allotment system in Tensho era) ordered by Hideyoshi TOYOTOMI.
  849. This street extends for less than 300m with no intersections from Niomon-dori Street and east of the Kamo-gawa River (Yodo-gawa River series) to Magohashi-dori Street.
  850. This street is located between Kamichojamachi-dori Street and Shimochojamachi-dori Street, and extends approx. 400m.
  851. This street is the only one (except for main thoroughfares such as Sanjo, Shijo, Gojo and Shichijo) that can take you from Karasuma-dori Street to Higashioji-dori Street by car (not in the opposite direction).
  852. This street lined with gas lights appears to be longer than that in Yotsukaido City.
  853. This street mostly runs into residential area which doesn't have much traffic.
  854. This street runs from Karasuma-dori Street in the east to Senbon-dori Street nishi-iru in the west.
  855. This street runs from the north end of Togetsu-kyo Bridge in the south to the front of Saga Shaka-do in the north (in front of Nio-mon Gate at Seiryo-ji Temple), and runs through the center of Arashiyama which is a picturesque place in Kyoto, and contains heavy traffic caused by sighseers.
  856. This street runs south from Kenkun-jinja Shrine on Funaokaminami-dori Street, and turns at Rozanji-dori Street and Teranouchi-dori Street, heading south from in front of Jofuku-ji Temple to Takeyamachi-dori Street.
  857. This street runs south from Teranouchi-dori Street, stopping between Aneyakoji-dori Street and Sanjo-dori Street, as well as Umekoji Station, Tokaido Shinkansen of the Tokaido Honsen Line, before going to Sanjo-dori Street.
  858. This street used to be Ayanokoji in Heiankyo.
  859. This street was "between" Takakura-dori Street and Higashinotoin-dori Street, which became the origin for the name of the street.
  860. This street was established with Teramachi-dori Street and so on during Hideyoshi TOYOTOMI's reorganization of Kyoto.
  861. This street was part of National Route 24 until the opening of Nara Bypass on National Route 24.
  862. This strengthened Motomichi's power as well, and he was appointed to Kyoto shoshidai (the Kyoto deputy) by Shogun Yoshiharu ASHIKAGA, in 1522.
  863. This strengthened his leadership among the cohort of pirates.
  864. This striking statue featuring Chinese Song Dynasty style features such as ripples on the clothing have led to the assumption it was created by Kaikei or a Buddhist sculptor closely acquainted with him.
  865. This string might be sewn into the cloth and made of the same fabric as the haori coat, however generally, there is a special braided cord (haori cord) attached to a small circular cloth or metal fitting called 'chi' (nipple).
  866. This strongly supports the theory that there was dramatic growth of cultural exchange unheard of in the previous age, behind which advances were made in political unification.
  867. This structure comes from the philosophy of Esoteric Buddhism especially of Kukai (in his work "Sokushin jobutsu gi" (Attaining Enlightenment in This Very Existence)) and Kakuban (in his work "Gorin kuji myo himitsu shaku" (Secret Explication of the Mantras of the Five Wheels and the Nine Syllables)).
  868. This structure helped the gate door to be in a blind spot in an attack, and in many battles of the Boshin War at the end of Edo period, they were successful in preventing the New Government Army from breaking through Kita demaru Ottemon gate, allowing the castle to be held for a long time.
  869. This structure makes the building look like it has more floors than it really does, and therefore its use is effective for improving the graciousness of the building's outside appearance.
  870. This structure mimicked the reclusive Choshoshi KINOSHITA's Laureate Hall (歌仙堂) in Eastern Kyoto where portraits of 36 Chinese historical eminent poets were drawn by Tanyu KANO and each 9 of the 36 portraits were hung on four walls of upstairs.
  871. This structure of a palace later developed into a palace consisting of Chodo-in (office in palace), Daigokuden (council hall in palace), and Dairi (Imperial residence).
  872. This structure survived to the end of the Edo period, but the General Headquarters of the Allied Powers (GHQ) regarded the 'ko' as gambling and dismissed it after the war (see the "Mujin-ko" (beneficial association) section).
  873. This structure was about 7.3m in the major axis.
  874. This struggle between the Uesugi clan and the Hojo clan divided gozoku the whole of Kanto into two groups causing battles such as the Battle of Konodai between Ujiyasu HOJO and Yoshitaka SATOMI (UESUGI SIDE).
  875. This struggle over Taihan, as well as Saicho's views on esoteric Buddhist ritual, among other factors, eventually led to a separation between Saicho and Kukai.
  876. This student was shosei (a student who is given room and board in exchange for performing domestic duties) belonged to General Nogi and I taught him mathematics as requested by the General.'
  877. This studio was also called the 'Studio for the Japan Movie Production Federation' and the association rented it, using the same staff and cast and collaborated in producing films.
  878. This study article brought a movement of preserving the Heijo-kyu Palace Site that was mainly directed by Kajuro TANADA, Bunshiro MIZOBE, and others.
  879. This study cleared that the sake brewed by a certain specific yeast included a sophisticated flavor in moromi which conventional sake did not include, and that these elements which did not dissolve in water could be derived by adding alcohol of sake.
  880. This style became a kind of a fashion.
  881. This style became mainstream, afterwards.
  882. This style emerged in Japan, and words based on the sound of the Japanese word are used in foreign languages such as 'karaoke' (sounds rather 'kyarioki' than 'karaoke' to Japanese) in English, '?拉OK' (k?l? OK) in Chinese, and 'Караокэ' in Russian.
  883. This style gradually spread because it was fit for sumo matches using a dohyo.
  884. This style has been handed down for a long period of time even after the Meiji period, although the business has not grown much, and still remains in local sake-factories, with the not-large-scaled but established system as its basis.
  885. This style has long been regarded as the best example of korai chawan and has a high kodai (base or foot) called a 'Takenofushi Kodai' (bamboo-node foot).
  886. This style is adopted by the organizations and circles of bogutsuki karate (karate with protective gear) and koshiki karate, a variety of bogutsuki karate.
  887. This style is adopted mainly by traditional-style karate organizations and circles that are affiliated with the JKF.
  888. This style is called 'the layout of Daian-ji Temple style.'
  889. This style is called keiko-shozoku.
  890. This style is called the Sekishu-ryu Nomura-ha branch.
  891. This style is called the Sekishu-ryu Soen-kei-ha branch.
  892. This style is mostly provided for the uppermost floors.
  893. This style is often used in the Buddha statue halls of Zen Sect temples, and is known as 'zenshu-yo' (Zen Sect style).
  894. This style is often used when the legs fell asleep due to sitting in the post-Edo period seiza style for a certain period of time.
  895. This style is only used for things related to Shinto and Buddhist deities.
  896. This style is seen all over Japan.
  897. This style is seen only in this period and called 'Shinin' (Qin seal).
  898. This style is typically seen in shrines which enshrine Ameno mikumarinokami.
  899. This style is typified by the works of Gido Shushin and Zekkai Chushin.
  900. This style is widely seen all over the Kansai Region.
  901. This style may sometimes take a form called 'Itto ryozon shishi,' where four Bosatsu (bodhisattva) worshipped by the sects are added to the above 'Itto ryozon.'
  902. This style of building is called 'kake-zukuri' and is common in mountain temples.
  903. This style of business is common in peddlers who make the rounds of a relatively small area.
  904. This style of displaying and starting the tea service with utensils in such positions are referred to as chasen kazari.
  905. This style of document was used in samurai society during the medieval period as a proof of transfer for belongings, such as a shoen (manor).
  906. This style of gun naturally fit in the tactics for shooting war using traditional Japanese archery and became prevalent in Japan.
  907. This style of poetry is mainly found in the inscriptions of Bussokusekka, so it is called Bussokusekkatai (the style of Bussokusekka).
  908. This style of takoyaki, strongly influenced by "Akashi-yaki," is more common in an area between the west of Kobe City and Himeji City.
  909. This style peaked in "Madamu to Nyobo" (Madame and the Courtesan) which humorously depicted lifestyle of the lower middle class.
  910. This style took hold in Japanese culture, and the style is still popular among female students as a formal dress to attend entrance and graduation ceremonies.
  911. This style traces back to the days before the costume became fully adapted by the Japanese Imperial Court, when women serving at the Imperial Court wore an outer hakama over the inner hakama, just as the men did.
  912. This style was characterized by solemn and majestic masculine figures with apricot kernel-shaped eyes, lips of a sharp crescent shape and symmetric and geometric patterns on their clothes.
  913. This style was convenient in the broadcasting scene because there was no need to pay a lot of attention and cost for the accompaniment.
  914. This style was handed down in the Arisawa family, chief retainers of the Matsue Domain, is called the Fumai-ryu School, while the version passed on in the sub-domain of Mori by Choko FUJII's family, who were tea masters of Matsue Domain, is called the Sekishu-ryu Fumai-ha branch.
  915. This style was incredibly popular with audiences at the time and during his life, his ability to attract audiences was comparable to Yasujiro OZU and Keisuke KINOSHITA.
  916. This style was inherited by Enjaku JITSUKAWA (the third), and Tojuro SAKATA (the fourth) is adopting at present.
  917. This style was intended to protect the gate from surging large armies at the front, that was a disadvantage for the castle.
  918. This style was invented to suit western closes that began to spread at this time and became popular.
  919. This style was popular from the late Meiji period to the early Showa period.
  920. This style was seen only in the Han Dynasty, so it is called 'Kanin' (Han seal).
  921. This style was similar to the 'Hikodo' school, which was popular in China during the late Ming and early Qing periods, and is called 'Kintai-ha' school.
  922. This style was taken over as an architectural style beginning with the Meiji period, and theaters which adopt a traditional style still have a yagura.
  923. This style was the foundation of the Japanese language today.
  924. This style was used by the children of people with high rank at the coming-of-age ceremony, but there was no record of this style being used since the end of the Heian period.
  925. This style, often used in Buddha statue halls of Zen Sect temples, had been called 'kara-yo' since the Edo period, but the term 'zenshu-yo' was proposed following the end of the Second World War.
  926. This style, which has become popular after the Meiji restoration, is exclusively called tsukeshugen at present.
  927. This sub-temple is located behind the Kuri of the main hall on the flatland at the base of the mountain where Engetsu-kyo Bridge is crossed and was built just before the death of the third head priest of Tofuku-ji Temple and Nanzen-ji Temple kaisan (founding priest) Mukan Fumon in order to serve as his burial place.
  928. This sub-temple was constructed on the site of the upper palace of retired Emperor Kameyama's detached palace and is considered to be the origin of Nanzen-ji Temple.
  929. This sub-temple was founded by Giyo Hoshu in 1390 and gained the reverence of the Higo Hosokawa clan from whom it is believed to have been given the gift of an Iai-seki stone representing Mt. Shumisen and a stone boat between 1624-1644.
  930. This sub-temple, founded in 1346 by the 43rd chief priest of Tofuku-ji Temple Shokai Reiken, became temporarily ruined during the Onin war but was restored by Ankokuji Ekei in 1599.
  931. This subject is described in summary 3.
  932. This subjection was conducted for five months, from March to August by soldiers in Kanto and Hokuriku.
  933. This substance kills bacteria in the surrounding soil and hinders the growth of other plants that require bacteria in their roots.
  934. This substitutes for Kyoto City Railway, the Kitano Line.
  935. This succeeds the old figure of Bishamonten, which was shaped during the Tang dynasty.
  936. This success established Monzaemon's status as a joruri writer.
  937. This success led him to serve as Shugo (a military governor) of Hoki, Bingo, and Wakasa Provinces as well as hold some main posts of the Muromachi Shogunate such as Kanto-bugyo (a commissioner of the appointment to an office), Hikitsuke tonin (chairman of the court of justice) and hyojosho (a member of the Council of State).
  938. This successor problem caused much trouble inside the school of Honinbo, and Tamura was left holding on his own.
  939. This suggests a strong relation with ancient Korean Dokyo because of the highly accurate measurement technology.
  940. This suggests how influential Genrin's work was in later generations.
  941. This suggests that 'hage' (はげ) in 'hageshi' (はげし) was pronounced with low pitch when the manuscript was transcribed.
  942. This suggests that Kogoro was at Ikedaya when the incident took place and successfully ran away.
  943. This suggests that Masamoto had absolute confidence in Motoie.
  944. This suggests that Nobunaga's evaluation of Nobumori was higher than that of Mimasaka HAYASHI and other warriors.
  945. This suggests that Oka-dera Temple was originally located at the place where Haruta-jinja Shrine now stands.
  946. This suggests that Ota did not capture the exact number of teppo, and 1,500 therefore is likely to be a minimum figure.
  947. This suggests that Sanraku was expected to be Eitoku's successor.
  948. This suggests that Shonai type pottery dates back to the period prior to the age of tumulus construction.
  949. This suggests that Tenkai moved to Kanto primarily to serve Ieyasu.
  950. This suggests that Yasumori acted as an intermediary between the nobles in Kyoto and the Kamakura shogunate.
  951. This suggests that a certain amount of tax became to be able to be secured without using the kubunden system.
  952. This suggests that each of the three had his own agendas.
  953. This suggests that he was such a distinguished busho that even his archenemy acknowledged his prowess.
  954. This suggests that provinces had a system to immediately respond to the imposition of ikkoku heikinyaku taxes or tasks.
  955. This suggests that the Edo's relative position as the cultural center in comparison with Kamigata was raised during and after the later Edo period.
  956. This suggests that the Kochi Komin principle did not penetrate into the society at that time but that the principle was rather used as a banner in advocating the ideal.
  957. This suggests that the Saimin noodle dish was designed and modified in the course of exchange among immigrants from each country centering on Japanese.
  958. This suggests that the group in power in Kinai at that time had access to the Chinese names of eras.
  959. This suggests that the one who was buried in the Terado Otsuka-kofun Tumulus may have been a subject of the person buried in the Tsubai Otsukayama-kofun Tumulus.
  960. This suggests that the origins and forms of the latter were different from those of the former.
  961. This suggests that the reason of their opposition was being treated equally to the other "barbarian" ethnic groups.
  962. This suggests that the restaurant owners have been strongly influenced by their masters, etc.
  963. This suggests that the text was finalized after his death.
  964. This suggests that, by appointing him as Kawachi no kami, governor of the stronghold of Kawachi-Genji, Yoshiie may have already chosen Yoshitada as his successor and set in motion his rise to leadership at an early stage.
  965. This suggests the movement from the inner side to the outer side and represents the transformation of Dainichi Nyorai's abstract wisdom into practice in the real world.
  966. This summarizes this incident.
  967. This summary extracts and cites the "Religious Corporation 'Shinshu Sect Otani-ha' Rules," which are made public based on the Religious Corporation Act, and the "Shinshu Sect Otani-ha Shuken (Constitution of Sect, 宗憲) ("Shuken" in the following), which is defined as the supreme rule in its Article 3.
  968. This sunrise belief is expressed in the facts that expressions such as 'Hi Izuru Kuni' (Land of the Rising Sun) and 'Hinomoto' (place where the sun rises) are praises, and that 'Appare' (splendid) and 'early rising' are something to be respected.
  969. This supported the military power of the Miyoshi clan.
  970. This supports the view that pavillions originate in himorogi, in which a temporary alter was placed in a sacred area or on the large rock to invite kami to descend.
  971. This supposition is supported by the facts that MINAMOTO no Munesue, a son of MINAMOTO no Suesada, called himself the Obu clan, and that Munesue called himself a descendant of MINAMOTO no Yoshitada, and that Suetada called himself Obu-no-Shoji (administrator of Obu Manor).
  972. This surprise attack won success; Kiyohide NAKAGAWA at Oiwayama fort and Shigetomo TAKAYAMA at Iwasakiyama fort was routed.
  973. This sushi is bite-sized vinegared rice topped with sliced or shucked fresh seafood, cooked seafood such as mackerel (marinated in vinegar), conger (cooked in soy sauce or grilled) or other ingredients such as sliced omelet (a Japanese style omelet) and so on which is formed by hand.
  974. This sushi is called Gunkanmaki (battleship roll sushi).
  975. This sushi is formed so as to be eaten in one bite.
  976. This sushi may have also been sold in stores in Edo since before the Tenpo era.
  977. This sushi refers to warm Bara-zushi (scattered sushi), also called Nuku-zushi (warm sushi) or Mushi-zushi (steamed sushi), which was handed down in the Chugoku and Shikoku regions in the west of Kansai.
  978. This sushi roll has a diameter between the above two, and generally contains two or three fillings.
  979. This sushi style has been imported to Japan.
  980. This sushi was also called 'Edo-zushi' or 'Tokyo-zushi' in the past.
  981. This suspicion originated from a letter obtained by Ujisato, which was supposed to be "written by Masamune" to the ikki group.
  982. This sutra (Nirvana Sutra) will greatly benefit the public, just like fruit that benefits everyone and enables them to live in peace.
  983. This sutra consisted of two parts, so-called jiso (the thing-in-itself) of the Shingon sect, and the Shingon sect, but it contained very many descriptions of the jiso part, preaching manners (in the original form of) and mantra of the former Ryokai mandala (Mandalas of the Two Realms), and the ceremonies of Esoteric Buddhism.
  984. This sutra describes 'Ku (空)' of Hannya in place of Shaka-muni Buddha.
  985. This sutra had been disseminated widely in the eastern part of Eurasia before it was conveyed to Japan.
  986. This sutra is a general term for most sutras that involve counting up to one hundred thousand ju (unit for counting poems) and were preached by Dainichi Nyorai at 18 different places on separate occasions and are not a single sutra.
  987. This sutra presents Buddha's entire thought, as if a farmer would plant crops in spring, cultivate in summer to harvest them in fall for winter storage.
  988. This sutra was copied by Buddhists in Shiki, Kawachi Province who were enlightened by Priest Horin, and the calligraphic style resembles that of "the Monument of Daoyin Priest, Ouyang Tong" written by Ouyang Tong, a son of Ouyang Xun, one of the three greatest calligraphers in the early Tang period.
  989. This sutra was copied in 686 during the era of Emperor Tenmu, being the oldest copied sutra in Japan.
  990. This sutra was translated into Chinese in 724 by Zenmui (?ubhakarasi?ha, 637-735), who came to Tang from India, and by learned priests who pursued their studies in Tang.
  991. This suzuri is characterized as showing 'ramon,' wave-like patterns like layers of silk fabrics create.
  992. This sweet soup is produced by putting mochi in a soup which is obtained by boiling red beans and is sweetened.
  993. This swimming method is called the eel-type, and it can be seen in fish with similar body shapes, such as moray eels, hamo (common Japanese conger) and anago (conger eels).
  994. This sword is called Sajifutsu no kami, as well as Mikafutsu no kami and Futsu no mitama, and it is enshrined at Isonokami-jingu Shrine.
  995. This sword is what is now called Kusanagi no Tsurugi.
  996. This sword was called Ame no Ohabari or Itsu no Ohabari (the name of Itsu no Ohabari was later used as a name of Takemikazuchi's father god).
  997. This sword was called the Ame no Murakumo no Tsurugi Sword, later known as Kusanagi no Tsurugi.
  998. This sword was later handed to Emperor Jinmu in the scene of Jinmu tosei (Eastern expedition of the Emperor Jinmu).
  999. This sword was originally handed down to FUJIWARA no Mototsune, kanpaku (a chief advisor to the Emperor), from his father-in-law, FUJIWARA no Yoshifusa.
  1000. This symbolizes (sea) water.

390001 ~ 391000

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