was by most accounts a daughter of the court noble Fujiwara no Toyonari who escaped persecution at the hands of her stepmother by becoming a nun at the Taima-dera in Nara.

In others, she remains at home and makes copies of the Buddhist sutras for her mother's salvation, and this devotion earns the enmity of her stepmother.

"[5] Both of these texts depict Chūjō-hime's legend in a more traditional form, focusing primarily on her days as a nun in Taima-dera and her deity status.

The religious connotations of the Chujō-hime tale became increasingly prevalent in the 14th-15th centuries with the contributions of traveling pastors using her story to spread Buddhist teachings.

Monk Yūjo Shōsō included details concerning Chujō-Hime's tale in Commentary on the Taima Mandala (1436) in which she travels to Hibariyama after her step-mother orders her death.

The first act tells how Chūjō-hime's father, Minister Toyonari, ordered one of his retainers to kill his daughter, after having believed a lie about her.

In the second act, some time has passed and Chūjō-hime's father has realized that the rumors of his daughter were untrue and has come to regret his actions.

Unlike the original narrative told by Lady Nijō, in this play the weaving of the mandala is not just attributed to Chujō-hime's piousness, but instead on her desire to see her mother's final resting place.

One such statue, housed at Seirenji in Uda-gun, Nara prefecture became the principal object of worship at this Pure Land sect convent.

In the late Muromachi period the Chujō-hime tale was also used to popularize the gynecological patent medicine known as Chūjōtō which was produced by the pharmaceutical drug company, Tsumura Juntendō.

In the otogizōshi versions of the Chujō-hime tale, her concern with her dead mother's salvation is what allowed her character to rise to the status of sainthood.