The purpose of this paper is to clarify the building and the meaning of Buddhist Sanctum at Yoko-ji[永光寺]. A summary will be given as follows:
1. Yoko-ji was bigger than Soji-ji[總持寺], because Keizan Jokin[瑩山紹瑾] did not build Buddhist Sanctum and “Hattou”[法堂] in Soji-ji while he lived.
2. In Buddhist Sanctum at Yoko-ji, Keizan performed a lot of ceremonies such as “shukusin-shushou”[祝聖修正] and “sanji-fugin”[三時諷経] with “darani-fugin“[陀羅尼諷経].
3. The “sanji-fugin” performed in Buddhist Sanctum at Tofuku-ji[東福寺] had a meaning as external incantations and prayers. In the case of in Yoko-ji, it is thought that he performed as external incantations and prayers too, because of relations with “Keizan-shingi”[瑩山清規] and “Esan-koki”[慧山古規].
4. Because Keizan regarded “shukusin-shushou” performed in Buddhist Sanctum at Yoko-ji as important, it is thought that he regarded the existence of Buddhist Sanctum in itself as important too.
5. Buddhist Sanctum at Yoko-ji was called “Kakukou-hoden”[覺皇寶殿]. It is thought that Buddhist Sanctum at Yoko-ji was the architecture to enlightenment the client, because of Gido Shushin[義堂周信]'s explanation and a similar instance in gosan”[五山].
6. Keizan defined Yoko-ji as the base of the sect, and the place meeting with client as ceremony. And he defined Soji-ji as “sosho”[僧所] where a Buddhist priest trained himself. These accords with that he regarded external ceremony as important in Yoko-ji, and he planned in Soji-ji around a “sodo” [僧堂].