Podcasts about Ango

This episode we continue with the reign of Uno no Sarara, aka Jito Tenno, and look at records of the various foreigners and immigrants who came to the archipelago. This includes immigrants from the Korean peninsula as well as those foreigners with whom Yamato shared the Central Land of the Reed Plains--like the Hayato and the Emishi. We also take a look at the Yamato court's widening relationship with and use of Buddhism. Along the way we take a look at a few different incidents and reports, including omens, hunting and fishing restrictions, and a story of sweet wine that reportedly cured the worst of diseases. For more check out the podcast website: https://sengokudaimyo.com/podcast/episode-155 (blogpost goes live 1 Sep 2026) Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 155: Immigrants, Priests, and Sweet Wine The three priests and their companions could see the distinctive pagoda from a distance away.   It stood several stories tall, and the bells at the eave ends glinted in the morning light. To their right, a tall, conical peak stood out from the other mountains, much like a miniature Mt. Fuji.  From there, the mountains swept down to the flat plain, which then ended at the edge of the giant body of water known as Lake Biwa.  The pagoda rose up between the two, its uppermost spire jutting upwards towards the sky.  Around it, much of the flat area had been carved into rectangular rice paddies, with paths and thatched roof buildings around—most of them low to the ground, distinctive of the muro style still prominent amongst most of the common people.  As such, though it didn't come anywhere near the grandeur of the temples in the capital, even a provincial temple stood out with its tiled roof and the brightly colored, red, white, and green walls and windows.  As they approached, the group saw a crowd of people by the gates.  Many of them seemed ill and infirm.  They had come to be healed by the waters of the temple—the same healing waters that had brought these priests all the way from the capital to investigate. We are covering a bunch of different things from the reign of Uno no Sarara, from 686 to 697.  This episode we take a journey through a few different topics.  Mostly we are talking about foreigners—both those from overseas and the ones that Yamato shared the archipelago with—and with Buddhism and how the court used this continental religion that had already become a key organ of the Yamato State. To start with, let's talk about immigrants.  Immigration to the archipelago by this point isn't anything new—and I'm not just talking about the groups that came over and kickstarted the Yayoi culture and the eventual mounded tomb period that we know as the Kofun era.  There were numerous ethno-linguistic groups that fell under Yamato's hegemony, and evidence of active migration. Of the various groups on the archipelago, there appear to be several categories.  For instance, we have groups that are clearly external immigrants, from outside of the archipelago  and then we have those groups that appear to be considered indigenous, at least by Yamato's thinking.. Some of this can be seen in how they are treated, discussed, and even assimilated.  Those external, while often presented as being in a tribute status, are still treated differently from those on the archipelago, where the land borders of Yamato would abut against the territories of local ethnic groups.  This probably also had something to do with the claim that the Heavenly Grandchild and their descendants, the current Tennou, were presumably given sovereignty over the entire Land of the Central Reed Plains, aka the Japanese archipelago. External immigrants included people from Silla, and, even though the kingdoms themselves had fallen and been absorbed by Silla, Gogureyo and Baekje.  This last one might be a bit surprising if we think about it in modern terms where we tend to think in terms of citizenship and nationality first and foremost.  So we think of someone as being American, French, or Japanese based on the country they came from.  But that American might be Dine—aka Navaho—or they could identify as Cajun or their parents might have been immigrants from somewhere else and they are the first generation born in the US.  That doesn't mean they aren't American, but "American" is only part of their identity.  Likewise that Japanese person could be Ainu, Ryukyuan, or even one of the Bonin islanders.  That is to say they may be from an ethno-linguistic group other than the majority ethnic group in that nation. In the same vein, while it's true that Baekje had been conquered by Silla, that doesn't mean that the Baekje people were suddenly erased and that the people suddenly changed their lifestyles or language overnight.  And so, while they may have been subjects of the Silla kingdom, there were still Baekje people both in Silla and in the archipelago.  And as late as 690, decades after it was conquered, we see that Baekje immigrants were arriving in Japan. Similarly, we see Goguryeo immigrants who came over in 687, three years earlier, even though that kingdom no longer existed.  They were settled in Hitachi, where they were given lands, received an allowance of grain to help tide them over, and then allowed to grow their community and work, as long as they did so peacefully, under the care of the local Yamato officials. And it isn't difficult to see why people of Baekje and Goguryeo might come to the archipelago.  Their other options were to head to the Great Tang, which had been the other conquering force, or possibly to go find refuge with various Tungusic ethnic groups around the Amur river area, outside of Tang control. What actually strikes me as a bit more surprising, to be honest, is the immigration of people from Silla.  After all, Silla was ascendant, was it not?  They had just unified the peninsula and this seems like it would have been a great time to be team Silla, and yet we see people leaving to come to Yamato. For instance, in 687 we see 14 immigrants from Silla settled in Shimotsuke.  22 more were presented by the Dazai-Sochi and settled in the land of Musashi.  In 689 and then in 690 we see more Silla immigrants settled in both places.  We also had 50 people come over with Buddhist priests, though we don't know where they ended up settling.  So both Musashi and Shimotsuke were being settled with immigrants from Silla.  Musashi, if you didn't already know, is the name for the area that would largely become the Tokyo metropolis in modern times.  Shimotsuke was the land adjoining it to the northeast.  In all likelihood, all of these people were probably being located to areas near each other, even though they are mentioned as being in different provinces.  That may have been more of an administrative distinction.  That also seems to indicate that they were likely being relocated to border areas where there weren't already large populations, probably because that is where there was open land that wasn't already claimed.  We see something similar with the court sending the people from Goguryeo all the way to Hitachi. It does make me wonder what must have happened for someone to choose to come to the Japanese archipelago from Silla to be sent all the way to the far end of Yamato to work the land.  In previous centuries I would have assumed that these were captives brought back from raids against the mainland, but by all accounts—and the fact that we continue to have relatively cordial diplomatic relations between Yamato and Silla—it appears that Yamato wasn't sending raids and that these individuals were likely coming willingly.  Perhaps they were getting crowded out somewhere in Silla, and had heard of new opportunities.  Or perhaps they had done something to make them persona-non-grata, as they say, back in their home country.   Whatever the reason, there were a number of people coming over, who would have also brought their cultural and technological knowledge along with them.  And many of them were being settled in the far eastern end of Honshu—though that may be something for another time. The indigenous category includes not only the Wa people of Yamato, but also the Hayato and the Emishi.  Of these we don't have a lot of information about who they were or what languages they spoke. For the Hayato we only have a few possible words of their language, and various other things that we know from Yamato's court records.  We know that the Yamato officials needed interpreters to speak with the Hayato.  There are those that theorize that the Hayato language had evolved from one of the languages spoken during the Jomon era—which doesn't give us much to go on other than the idea that it may not have been a Japonic language.  Attempts have been made to connect the Hayato with the unique burial features and other material artifacts of southern Kyushu, and then to the previous ethnic group, known as the Kumaso—or possibly the Kuma and So—but so far there are theories but no hard and fast connections. For example, we know that the Hayato were said to be from Ata and Ohosumi, according to the records of the court, but they also only show up in the late 7th century.  Prior to that we have stories of the Kumaso, and even people called Tsuchigumo.  Were those previous names for the ancestors of the Hayato?  Or were the Hayato encountered later, as Yamato's borders expanded, having perhaps encompassed the lands of the Kumaso and now running into the Hayato?  The fact that they show up so late in the narrative is particularly interesting, as they really only get mentioned in the reign of Ohoama and then Uno no Sarara—though they would be particularly active in the years to come, when the Nihon Shoki was being compiled.  For example, we know that the Hayato were brought into the court system, and also that they resisted, with numerous rebellions in the 8th century, though at this early point, things seemed to be going well. So Hayato were coming to the court, likely seeing some benefit in their association with Yamato.  They are shown coming in fairly significant numbers as well. Meanwhile, we have the ongoing assimilation of the Emishi.  Unlike the Hayato, the Emishi have shown up in the narrative since the legendary period.  We've talked about them quite a bit in various episodes.  Even within the Emishi, the Emishi of Koshi are differentiated from the Emishi further north in Tohoku.  Linguistically, a lot of place names in Tohoku and eastern Honshu have been compared to the Ainu language, with suspicions that a related language was in use in eastern and northeastern Japan for some time.  Tohoku is also the area that most resisted Yayoi culture, based on archaeological finds.  We know that wet rice paddy agriculture also made early in-roads into Tohoku, but then retreated much farther south, perhaps because it wasn't as suitable for the colder climate at that time.  Northern material culture continued to exhibit signs of evolution from the previous Jomon era, with Hokkaido continuing a tradition that we know as the Epi-Jomon, which we first talked about back in episode 50, and several times since then as well..  There were some mounded tombs—even some keyhole shaped tombs around Sendai and Osaki, in modern Miyagi prefecture—but nothing comparable to the large numbers of tombs found in areas further to the south. The Yamato people had had regular encounters with people called "Emishi" since at least the time of Kashikiya Hime, aka Suiko Tenno.  During the time that Takara Hime was on the throne a second time, there were massive military operations, first against the Emishi, and then supporting them against the Mishihase people in what appears to have been Hokkaido.  The Emishi were further brought under the Yamato court and into the court rank system, and we see rank handed out to various members of the group.  Then, in the reign of Uno no Sarara, we start to see further cultural assimilation in the form of the spread of Buddhism. In 689, we are told of Shiriko, an "Emishi of Kikafu, in Ukitamu district, in Michinoku".   This possibly refers to Okitama no Kori, a district in modern Yamagata Prefecture.  Shiriko had two sons, Maro and Kanawori, who requested permission to shave their hair and become Buddhist priests.  Perhaps related to this, about twenty days before, about 231 Emishi men and women had attended a banquet under the tsuki tree by Asukadera, where they were given gifts and rank.  Did that inspire them to want to learn more about this "Buddhism" thing? Either way, Uno no Sarara agreed.  In the edict she commented that Maro and his brother were both refined and modest, despite their youth, and that they were eating vegetarian dishes and keeping the Buddhist precepts.  So presumably this wasn't a last minute decision on their part, though we should probably take the wording in the edict with at least a grain of salt, given their purpose. Only six days later we see that the court is presenting a load of gifts to an Emishi monk named Doushin.  Doushin is said to have been a Koshi Emishi, rather than the Kitafu Emishi of Michinoku.  The court granted him a Buddhist statue, a purification flag, a wine cup, a begging bowl, five-colored silk cloth, thirteen pounds of flossed silk, 10 bolts of regular cloth, ten hoes, and a saddle. Six months later there is another priest:  Jitoku, an Emishi of Michinoku, who is granted a gold-copper image of Yakushi Buddha and a gold-copper image of Kanzeon—or Kannon—Boddhisatva, as well as a bell, a begging bowl, a precious curtain, an incense burner, and a banner. What this looks like, to me, is the court promoting Buddhism among the Emishi.  This feels similar to the way that priests also spread the worship of Mt. Miwa or other kami.  While Buddhism was technically universal, the Court had ensured that they had a hand on the center of Buddhist teaching, at least early on.  Indeed, at the same time that Uno no Sarara was building up the Jingikan and bolstering the worship of Amaterasu at Ise Grand Shrine, she and the court were also leveraging Buddhism and Buddhist concepts in a variety of ways.  She put it in an edict to the ministers in 691.  She noted that they had erected Buddhist Halls and Sutra repositories, and they practiced the six monthly fasts.  The sovereigns would occasionally send Ohotoneri to inquire after the welfare of priests.  As such, they should continue to uphold the Buddhsit Faith with zealous hearts. Upholding the faith wasn't just about words.  There were actual financial contributions.  Besides the national temples, there were gifts made, such as those to the Emishi priests, mentioned earlier.  In 692, Kwansei was presented silk and cloth and commended for making white lead, which was a popular ingredient for cosmetics.  Later that year, Yamada no Mikata was granted rank, and the fact that he had gone to Silla to study as a priest is mentioned in conjunction with that, though apparently he either didn't take orders or had gone back to being a lay person.   And in 693 they gave the priest, Hokyo, 3 chou worth or rice-land.  And in 696 there were 30 houses granted as a sustenance-fief to Bendou, a priest of Daikandaiji. And that tells us the kinds of resources the State was putting towards it, but what were they using Buddhism for?  What purpose did it serve the State, or was it purely altruistic?  A big part of it, as we have discussed in the past, was through the concept of karma and merit.  The court seems to have been making a variety of decisions that look to be efforts to increase the State's merit.  This is a continuation of things we saw in Ohoama's reign, along with some new moves.  For instance, we have previously mentioned in passing how the court was giving alms to the elderly and infirm, at least in the capital, and we see a lot more amnesties—though often qualified amnesties, with various crimes excluded. Then there were things like the edict of 689, in which Hunting and Fishing were prohibited in the Sea of Muko in the province of Settsu for a distance of 1000 paces, and for 20,000 shiro on the plain of Nagino in the district of Ate in the province of Kii, and for 20,000 shiro on the plains of Mino in the district and province of Iga.  The edict also attached keepers to these places in the same way as the Sea of Takashi in the district of Ohotori in the province of Kawachi.  Right off the bat we know a few things.  First off, this is the first time we've seen an edict like this, and yet the Chronicles say that this is similar to the way that "Keepers" were attached to the Sea of Takashi in Ohotori district.  The term used for "Keepers" appears to be "shugo", which would later be used for military governors in the Kamakura period, which would eventually become the shugo daimyo and then the Sengoku daimyo—our namesake.  But in this case it appears that "shugo" is just a literal translation of a "protector".  In front of that is the word "oku", meaning to keep or preserve.  Hence Aston's translation of these people as "keepers".  What is not clear to me is whether this is a reference to something that happened earlier, and just didn't get recorded, or if the Chroniclers are talking about a later practice which the audience for the Nihon Shoki would have been familiar with.  The Takashi sea would refer to the Seto Inland Sea just off the coast of Takashi, which was in Kawachi, south of modern Osaka.    The other places we see named are the Sea of Muko, in Settsu, which would have been north and west from modern Osaka, as well as Nagino in Kii and Mino in Iga. Nagino's location is not quite certain.  Ate is likely Arida, and Nagino may be what was eventually Nago, now thought to be near or including the Hirogawa region of Wakayama.  Later there were be prohibitions on fishining in the areas of Yuasa, Hiro, and Hirogawa, so perhaps there was also a prohibition on hunting on the plains.  This is all on the west side of the Kii peninsula, south of modern Osaka, so still facing the Seto Inland Sea. Iga, however, was on the other side of the peninsula.  Given that it was in Iga district of the land of Iga, this prohibition would definitely be about hunting, and not fishing.  It is also interesting to take a look at the measurements involved.  The one clear prohibition on fishing, in the Sea of Muko, is measured in paces while the other two are mentioned as being on the "plains"—though technically it should probably be "Nagi Plain" and "Mi Plain"—and they are measured differently, in something called "shiro".  By the way, I tried to find how big a "shiro" was and I couldn't quite do it. I wonder if the difference there, though, is area versus length:  For the sea of Muko it probably meant the waters directly out from the shore of Muko, and so I imagine that the paces were measure out from a certain point, walking along the shoreline, and then you couldn't go out into the sea in those areas to fish.  For the plains you could have more definitive markers indicating a particular area that was under the prohibition. For another clue to protected areas and distances, we see later that "long-life places" were established throughout the various provinces, each one being 1000 paces.  Aston notes that "long life places" indicated areas where animals couldn't be harmed, and given that they talk about it in terms of "paces" I would assume that means these were probably more prohibitions on fishing. That language also suggests to me that there was some kind of Buddhist reasoning behind it—mercy for the creatures of the land.  It isn't clear how long these prohibitions remained in effect, either.  This may also explain an order just a few days later that a white swallow that was caught in Mike, in the land of Sanuki, should be set free.  Unusually white or albino animals were often caught and presented to the throne as auspicious omens, not always in a live state.  However, Buddhism often teaches that there is merit in releasing animals, and so this feels like it was a way of demonstrating mercy and building merit, while also acknowledging the auspicious omen that accompanied its appearance. Also in this edict is who it is directed to:  Tanaka no Ason no Norimaro, who is named as the "soryo" of Iyo.  We've mentioned this before, in passing; this was a position similar to the Dazai no Sochi.  Effectively, the government official in charge of Iyo was in charge of the entire island of Shikoku.  Unlike the Dazai no Sochi, this position does not seem to have remained for long; instead, Shikoku was divided up into separate provinces and then each province had its own governor. By the way, we've talked about Norimaro before, as well.  He was previously in charge of the mission to Silla, when they went to announce Ohoama's demise, but then ran into a bunch of diplomatic etiquette issues such that they weren't able to deliver the news—or perhaps more appropriately they decided they couldn't deliver the news.  So from representing the court on missions, Norimaro went on to become the government official in Iyo overseeing all of Shikoku.  A couple of years later he would show up again, this time sending gold and silver that had apparently been found at Mt. Mima in Uwa district—modern Uwajima.  Unfortunately, after that he disappears from the narrative, and the position seems to end with him. Speaking of animals—the presentation of auspicious plants animals continued, and was often wrapped up with amnesties and similar such things.  The year 692 seems to have been of particular significance.  There we see the Governor of Sagami presenting a pair of fledgling red crows that had been caught in Miura.  Later we see that the governor, the vice governor, and the individual who had caught the crows—Kashima no Omi no Kusu—were gifted with rank and presents, while Miura district had its taxes and forced labor remitted for a period of three years. Later that same year, the Governor of Ise presented auspicious stalks of rice while the Governor of Echizen, that is to say the western part of Koshi closest to the capital, presented a white moth.  The stalks of rice don't seem to have warranted much, but the white moth, which presumably was not just a moth that is naturally white, was apparently considered something noteworthy.  We are told that it was caught on the shore at Uragami, in the district of Tsuruga.  As such, the Fief of the Kebi no Kami—the kami of Kebi, or at least his shrine—was increased by 20 houses.  Unfortunately, we have a lacuna or gap in the text so we don't get everything else.  This is a good reminder that sometimes we don't have anything because it wasn't written down, and sometimes because accidents happen.  Either something doesn't get transcribed properly or something gets damaged early on and there aren't enough copies for it to propagate from another source. Our next omens come in 694—the same year that the Fujiwara Palace was occupied.  We are told that a white copper-pheasant was presented by Sarara in Kawachi.  So the Governor and Vice-Governor of the district received promotions, as did the many who had caught it, Osakabe no Miyatsuko no Karakuni.  Four months later, a white bat was found by a man in Araki, in Hida province.  His name was Ohokunibe no Otohi, and he didn't receive a promotion in court rank, but he did get material presents in terms of silk cloth and floss, and, perhaps more importantly, he was exempted from all forced labor for the rest of his life.  Not a bad deal, if you ask me. Now omens were good and all, but omens were hardly active expressions by the government.  When things were happening—like damaging rains—or perhaps not happening—like droughts—people wanted the government to do something.  I know it may be hard for people to believe in this day and age, but many people believed that the government was responsible for all sorts of things that it had little control over.  In this case, that was the weather, and the state could at least prepare by collecting taxes in rice and then providing relief via those same resources.  But that still only did so much.  So when months went by with no rain falling, the state would turn towards ritual.  In some cases that ritual was directed at the kami and the new Jingikan, but in other cases, it fell on Buddhist priests. So, for example, in 688 we are told that there was a drought and the court initiated prayers for rain.  Those prayers were carried out by the priest Douzou.  Douzou was of Baekje extraction, but that didn't concern the court—they just wanted to know that he was effective.  Sure enough, after praying for rain, the clouds opened up and before morning the rain had fallen.  We are told it fell "across the realm", which I'm pretty sure is hyperbole.  It probably fell all across the Nara plains and surrounding areas, which was enough for the court. In 691, they were struck with the opposite problem, which we know because the court issued an edict dated to the 19th day of the 6th month of that year.  Apparently rain had fallen for two straight months.  And while the fifth month rains—the Satsuki-ame—are well-known, this apparently had started back in the 4th month of that year, and now there was a worry that it would start to injure the crops, reducing the annual yield.  The conclusion appears to have been that the country did not have enough merit.  Therefore the ministers and officials were prohibited from the use of strong drink or meat—Aston translates it directly as "animal food".  They were also ordered to compose their hearts and repent of any sins they may have committed.  At the same time, the priests in the temples of the capital and Home provinces were told to recite sutras for five straight days.  We also know that a day later they announced an amnesty for various criminals, as well.  Another act of mercy and hopefully for making merit. And it seems to have worked.  Or one could just say that the natural monsoon rains finally stopped after a particularly heavy season.  Who's to say? In the 5th intercalary month of 692, the rains were again pretty bad.  This time it isn't that they were long, but that it was heavy rain—what Japanese meteorology reports would likely call "Oyu", or Great Rain—which brought with it floods. Unfortunately, while they could pray for rain to start or stop, floods are another matter.  By the time you know the flood has happened it is too late.  And so this is where the government's preparedness came into focus.  Commissioners were sent to visit the districts and provinces.  There they found people affected by the flooding and they were empowered to make loans to provide relief.  Furthermore, they allowed people to access resources that might otherwise have been restricted, allowing them to fish and cut wood in the hills, forests, ponds, and marshes, even if that was normally a prohibited activity, so that they could sustain themselves until they were able to get back on their feet.  At the same time, the Sutra of Golden Light, the Konkwoumyou Sutra, one of the sutras for protecting the state, was to be read aloud in the capital and the Home Provinces.  The Sutra of Golden Light is the one which not only talks about the Shitennou, the four heavenly kings, but also emphasizes that if rulers support and honor the recitation of the sutra, then their kingdoms would be prosperous and peaceful, so what better time to read it than during or just after a disaster? There were other recitations and congregations that were not quite so obviously connected.  In 690, there were discourses in the inner precinct of the palace during the "Vassa", known in Japanese as "Ango" or "Dwelling in Peace".  This comes from the tradition in Buddhism where it is said that the Buddha and his disciples, though normally traveling around the countryside, would come together during the rainy season.  During this time they would talk and share.  It is still practiced in many Theravada schools, where monks will gather in temples during the rainy season.  Of course, as we've discussed, the 5th month was right in the middle of Japan's rainy season, so it seems like they may have been attempting to emulate that tradition. Three years later, we are told that they held a great-congregation of monks on that same date—the 15th day of the 5th month.  This is not referred to as an Ango, however, possibly noting a change in the way they were organizing or conducting it—or possibly just because it was referred to differently in the record the Chroniclers used.  That said, a great-congregation was simply a Buddhist gathering, where various priests would provide sermons or sutra readings, and not necessarily tied to a particular time.  Another one was called in the 9th month of 693 on behalf of the late sovereign, Ohoama and all prisoners were released, which was no doubt merit seen as accruing to the late sovereign. A month after that, the Benevolent King Sutra, or Ninnou-kyou, was expounded in the provinces for four days.  This is another one of the sutras considered important for the well-being of the state. In 694 we have 100 copies of the Konkwoumyou sutra—the Sutra of Golden Light—being sent out to the provinces, with the intent that they should be read together, at a certain time, when the moon of the first month was in the first quarter.  Any fees or resources needed by the temples to carry this out were to be defrayed from the public revenues of the provinces.  As Aston points out, "revenues" in this case would not necessarily be cash money.  Not that they didn't have coins—they had the Fuhonsen coins from Ohoama's time; see Episode 146 for more information.  We are even told that in 694 the court appointed three officials—Ohoyake no Maro, Utena no Yashima, and Kibumi no Honjitsu—to be governors for the mint, although Aston notes a Shoku Nihongi account from 708 that claimed that was the "first time" the title was given out.  Either way, even though they were minting coins, these wouldn't have been in common circulation.  The government may have used them to pay for things, but taxes coming in, especially in the provinces would have been in-kind taxes, meaning that the revenue to the temples were likely paid in rice, cloth, or similar. We similarly see another edict to read the Golden Light sutra on the first day of the twelfth month of 696.  This time it wasn't just a one time reading, though: they were setting a precedent.  The edict was to expound the Sutra of Golden Light and then, every year hence, they would schedule ten people of pure life who should be inducted as monks on the eve of the New Year.  I have to wonder about how they had people take orders—and whether it was a lifelong commitment or, as in some cultures, today, a temporary position.  After all, Ohoama took orders but didn't exactly remain "retired" for all that long. The same thing had happened back in 694, when one hundred and four people were made to enter religion for the sake of Royal Princess Asuka.  So how long did they remain Buddhist priests? There is a reference, in 693, of a priest being stripped of his monkhood.  It was done by royal order for a Goguryeo priest Fukuka, and it isn't made clear why.  Was it something that the priest wanted?  Maybe they wanted to stop being a monk for some reason?  Or was it done as a punishment?  There was apparently a great-congregation only about two weeks prior.  Maybe there was some drama?  We'll probably never know. In 697, there was an uptick in merit-making.  In the third month, a great-congregation was being held in the Eastern Palace.  The Eastern Palace was the home of the Crown Prince, so this may have something to do with the planned succession, but then in the 6th month we see a bunch of things happening.  There was a royal order for sutras to be read in temples in the Home Provinces, and then, nine days later, an order that people of 5th rank and lower were to go spend time cleaning out the temples in the capital.  On the 26th, 11 days after that, we get a record the seems to bring this into focus, as the Ministers and public functionaries started making votive images of the Buddha for the sake of Uno no Sarara's illness.  It seems that she was feeling unwell, which probably kicked off a lot of this activity, and may even be why she finally decided to abdicate.  There was one more seemingly related note.  On the 29th day of the 7th month the Ministers and public functionaries prepared a festival for the installation of Buddhist images in the temple of Yakushiji.  This was the temple Ohoama had originally commissioned for Uno no Sarara during his reign when she was sick back then.  She had recovered, then, and she would recover again—but her faith in the healing power of the Buddha may have been limited.  She would abdicate a few days later, leaving the throne to Prince Karu—the future Monmu Tennou. One last thing, somewhat tangential, it seems.  In the 11th month of 693, three priests, Houin, Zen'ou, and Shingi, set out, along with others, to the Yasu district in Afumi to taste the sweet wine of the local springs.  This is likely the area around the Yasu river, where it flows northwest from the mountains into Lake Biwa.  Today it is Yasu city on one side of the river and Moriyama city on the other. They apparently came back in the third month of the following year, as that is when we get a royal edict concerning said springs.  Based on that, we are told that the spring of quote-unquote "sweet wine" or "sweet sake" bubbled up at Mt. Tsuga in the Yasu district of Afumi.  Mt. Tsuga, or Tsugayama, may be related to "Moriyama", and Moriyama city is still known for the spring water that comes out of the nearby mountains. In the edict they mention that people who were afflicted with various disease would stay at Yasudera, where they presumably drank the water from the springs, and many of them found themselves healed.  For this miraculous occurrence, the temple itself was awarded four chou of rice-land, and an amount of cloth.  In addition, the district of Yasu was exempted from taxes and forced labor, as well as from any other kinds of corvees that might be levied, for at least one year.  Local authorities were promoted a grade in rank, and gifts were made out to those who were credited with first discovering the springs and their miraculous properties—Kadono no Hatsuki and the daughter of Kudara no Tsurara. A couple of extra notes, based on what we see here.  First off, it is unfortunately too often the case that we see women described like this—the daughter of so-and-so—without providing an actual name.  It is interesting that she is the daughter of someone with the name "Kudara", meaning "Baekje".  During the reign of Naka no Ohoe, aka Tenji Tennou, a number of Baekje people were settled in the areas around Lake Biwa and the Echi River, the next major river to the northeast. The temple mentioned, Yasudera, would have been the local temple, probably run by the local elites.  That likely means the Yasu no Atai family.  The temple itself is no more, and we aren't sure exactly where it was, but there is a strong case to be made that archaeological remains at Yoshimi-chou, in modern Moriyama city, might be that temple.  Still, there is no conclusive evidence. As for springs having healing properties—this is nothing new.  Minerals could have given the water a sweet taste, or perhaps there was something that clouded it, like nigori-zake—unfiltered rice wine.  Whether or not there were any natural healing properties I leave up to your own imagining.  Did people actually benefit from the waters?  Or maybe just because they believed?  Was the fact that a Buddhist temple was involved part of it, or is this just the same thing we see with people going to various springs and imparting to them some healing properties? Either way, it seems that at some point the spring no longer produced the "sweet wine" that had made it famous in its day, and people moved on to a different location. For now, I think we can stop here.  We have probably one more episode talking about specific items from this reign, but we are starting to get more and more sources, including the poetry of the Man'yoshu, which I hope to dig into here in a bit.  Plus a few other things in the works. Until then if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Mon, 25 May 2026 14:30:00 GMT http://relay.fm/cortex/179 http://relay.fm/cortex/179 The Philosophy of Obsidian, with CEO Steph Ango 179 Myke Hurley Myke talks to Steph Ango, CEO of Obsidian, about building tools for thought, working without meetings, managing knowledge with markdown and links, and how a seven-person team builds software used by millions. Myke talks to Steph Ango, CEO of Obsidian, about building tools for thought, working without meetings, managing knowledge with markdown and links, and how a seven-person team builds software used by millions. clean 4315 Subtitle: State of the WorkflowMyke talks to Steph Ango, CEO of Obsidian, about building tools for thought, working without meetings, managing knowledge with markdown and links, and how a seven-person team builds software used by millions. This episode of Cortex is sponsored by: Fitbod: Get stronger, faster with a fitness plan that fits you. Get 25% off your membership. Sentry: Mobile crash reporting and app monitoring. New users get $100 in Sentry credits with code cortex26. Squarespace: Save 10% off your first purchase of a website or domain using code CORTEX. Guest Starring: Steph Ango Links and Show Notes: Get Moretex – More Cortex, with no ads. Check out the Cortex Brand store – Premium Productivity Tools Submit Feedback stephango.com Obsidian Minimal Theme for Obsidian How I use Obsidian — Steph Ango Obsidian Web Clipper How I do my to-dos — Steph Ango Manifesto - About - Obsidian If you're remote, ramble — Steph Ango Always Bet on Text - graydon2 File over app — Steph Ango Don't delegate understanding — Steph Ango Caloric energy is precious — Steph Ango Obsidian CLI

Mon, 25 May 2026 14:30:00 GMT http://relay.fm/cortex/179 http://relay.fm/cortex/179 Myke Hurley Myke talks to Steph Ango, CEO of Obsidian, about building tools for thought, working without meetings, managing knowledge with markdown and links, and how a seven-person team builds software used by millions. Myke talks to Steph Ango, CEO of Obsidian, about building tools for thought, working without meetings, managing knowledge with markdown and links, and how a seven-person team builds software used by millions. clean 4315 Subtitle: State of the WorkflowMyke talks to Steph Ango, CEO of Obsidian, about building tools for thought, working without meetings, managing knowledge with markdown and links, and how a seven-person team builds software used by millions. This episode of Cortex is sponsored by: Fitbod: Get stronger, faster with a fitness plan that fits you. Get 25% off your membership. Sentry: Mobile crash reporting and app monitoring. New users get $100 in Sentry credits with code cortex26. Squarespace: Save 10% off your first purchase of a website or domain using code CORTEX. Guest Starring: Steph Ango Links and Show Notes: Get Moretex – More Cortex, with no ads. Check out the Cortex Brand store – Premium Productivity Tools Submit Feedback stephango.com Obsidian Minimal Theme for Obsidian How I use Obsidian — Steph Ango Obsidian Web Clipper How I do my to-dos — Steph Ango Manifesto - About - Obsidian If you're remote, ramble — Steph Ango Always Bet on Text - graydon2 File over app — Steph Ango Don't delegate understanding — Steph Ango Caloric energy is precious — Steph Ango Obsidian CLI

Sho Alli and Nick Ashbourne break down the Blue Jays' 2-1 win in extra innings vs. the Tigers to even the series at one game apiece! They take your calls and texts, and discuss Yohendrick Piñango launching his first MLB home run while Spencer Miles shoves over 3.2 IP in a bulk outing on a bullpen day - what could their roles look like going forward? Could Piñango continue to hit near the top of the order while the rest of the team figures it out? Plus, they get into the struggles for Vladimir Guerrero Jr. and George Springer - could John Schneider shake up the top of the batting order if that keeps up?   The views and opinions expressed in this podcast are those of the hosts and guests and do not necessarily reflect the position of Rogers Sports & Media or any affiliates.

An Ango overview by Eran Junryu Vardi Roshi of Eiryu-ji Zen Center in Wyckoff, NJ, USA on 3/15/2026.

Ango Talks YouTube Success, WWE, AEW, 2026 Plans & MORE!Subscribe To Ango: https://www.youtube.com/@AngoFollow Wombreezy: https://x.com/WombreezyFollow Bodyslam: https://x.com/bodyslamnetBe sure to visit Bodyslam.net for the latest breaking news!

Jody Hojin Kimmel, Sensei – ZCNYC – 3/22/26 – Join Hojin Sensei for her Spring Ango opening remarks at the Temple. Auspicious Beginning of Spring! Homage to the buddha, dharma, sangha treasures! How auspicious! What does it mean to dwell peacefully—together—right here in the midst of things as they are? To take delight in development? Ango gives us a field to see this clearly.

Geoffrey Shugen Arnold, Roshi – ZMM – 3/22/26 – Shugen Roshi introduces the theme of the MRO Spring Ango 2026 training period, “The Turning Words of Hongzhi”.

On "Hot Takes" episode 96, we landed a whopper of a guest: film/TV/video game composer Andrew Gordon MacPherson. A multimedia artist and disciple of several different A/V trades, Ango was one of Shiro's top choice guests, owing to a spate of neo-R&B releases he dropped in the early 2010's; and we had a delightful evening being regaled by his journey and getting exclusive insight into his creative process and artistic paradigm. Two hours together was truly insufficient for this entry, but we were able to rap about a number of topics during that time, like imposter syndrome, the emotional effect that music can have upon listeners, and Ango's experience performing alongside Caribou with the Red Bull Music Academy! If you like wild touring stories and deep insight into the creative process, definitely check out this episode, and keep it rolling if you feel like getting engaged with the content!   "Hot Takes" is a safe space for all opinions! Join the conversation at https://linktr.ee/hottakesvapor

In this opening session of the Winter Practice Period, Roshi Joan Halifax, alongside Senseis Wendy Johnson, Dainin, Kodo, and Hoshi Senko, names this month of practice as movement “against the stream”. Roshi suggests this step into structure, silence, and relationality is expressed not through personality, but through respect. Ango, she reminds us, is not only “peaceful dwelling” but safety: a… Source

In this Wednesday Night Dharma Talk, Roshi Joan Halifax is joined by Senseis Kodo, Dainin, and longtime Upaya friend and master Zen gardener Sensei Wendy Johnson to set the roots of the month-long Winter Ango (peaceful dwelling). Roshi traces Ango's history to ancient traditions of seasonal retreat and offers careful instruction not to trample what arises—no longer avoiding snakes, insects… Source

Tis' the season for story-telling. I don't know about you, but there are certain stories I can hear over and over again. These stories often have mythic and archetypal elements, that seem to resonate with the poetics of the soul.In the Zen Buddhist tradition the first week of December is the week we commemorate/remember/celebrate the Buddha's awakening. We do this with our bodies. Sitting retreat with the orientation that we too can realize our true nature. That we too can awaken.We do this with our hearts and minds. Reading, listening, contemplating the elements of the Buddha's story, which is mythic in nature. And as we hear the story of the Buddha we are reminded of our own path—that awakening is possible for us and that it is unfolding right here, in this precious life.Below I will share a brief sketch of the Buddha's story. Please listen to the talk if you want to hear a more fleshed out version. Of course, like all stories, this one changes every time it is told. There actually isn't any recorded biography of the Buddha in the Pali Cannon, we have some references he makes to his journey and scholars/practitioners have worked to put them together in a cohesive narrative. In this telling, I am choosing the elements that have resonated with me on my own path. I am appreciating how the Buddha's story has elements of the hero's journey as well as important dharma teachings.Maha Maya's DreamThe story begins with a dream. Maha Maya, whose name means illusion, dreams one night that she is taken to the mountains by four spirit beings. She is then bathed, anointed with oils, perfumes and flowers. A white elephant appears, circles her three times and pierces her side with his six tusks. She awakens from the dream knowing that she is pregnant with a son.When she tells her husband, King Suddhodana, about the dream he invites the town seer to interpret it. The seer confirms that Maha Maya is indeed pregnant with a son and that he will be either a great king or the founder of a new religion.Upon hearing this prophesy, King Suddhodana decides to make his son's life so comfortable that he will never want to leave the palace.So Siddaratha Gotma (the Buddha) is born, and lives a sheltered life. He describes it in one sutta, saying:I, lived in refinement, utmost refinement, total refinement. My father even had lotus ponds made in our palace: one where red-lotuses bloomed, one where white lotuses bloomed, one where blue lotuses bloomed, all for my sake… A white sunshade was held over me day & night to protect me from cold, heat, dust, dirt, & dew.Disillusionment with a Protected Life/The Four SightsEventually Siddhartha becomes a young man and one night he wakes before dawn after a party at the palace. He looks around and feels a bit disgusted by what he sees, bodies strewn around, sleeping, smelling of alcohol and sex—from having indulged in all forms of pleasure the night before. His heart questions what he is doing, what kind of life he is living.After this experience, he feels like he needs to see what is beyond the palace walls. So he enlists his charioteer to take him into the town. While they are there Siddhartha sees what has become known as the four sights. He sees someone who is ill, sick crying out in pain. He sees some who is old, hunched over, skin full of wrinkles and he sees a corpse. With each sight, he feels disgust and curiosity. A knowing arises in him that this will also happen to him. He too will age, become ill and die. He becomes disillusioned by his current state of health, youth and life. For what is the point in indulging in the pleasures of health, youth and life, if you are ignoring the truths of sickness, old age and death. Something about this experience really starts to way heavy in his heart, and fill him with great doubt.Then he sees the fourth sight, a renunciate sitting serenely under a tree. He is touched by the look of contentment on this person's face. Something in him knows that there is a path to realizing a contentment that is beyond sensual pleasures, that one could know freedom, love and joy that wasn't dependent on conditions.Leaving His Father's HouseHe knows he has to leave his father's house. It isn't an easy decision. One I imagine he tries to ignore, but his doubt and curiosity grow stronger and stronger. In one telling of the story, his wife Yasodhara has eight dreams about the path he needs to take, and so encourages him to go. Before he leaves, they make love and conceive a son.Then Siddhartha shaves his head, puts on the ochre robes of a renunciant and begins the nomadic life of a home-leaver. He meets two teachers, studies with them for years and eventually masters their teachings. But finds that their dharma leads him into deep states of concentration, but does not bring him to liberation. So he eventually leaves them, even though they urge him to teach with them. He then meets five wandering ascetics and starts practicing austerities. He tries to suppress thought, stop his breath, and survive on one spoonful of food a day—none of these techniques work well for him. He speaks of undergoing great physical and emotional pain but being no closer to liberation. In a state of desperation and hunger, a memory arises from childhood, which he describes:“I thought: ‘I recall once, when my father the Sakyan was working, and I was sitting in the cool shade of a rose-apple tree, then — quite withdrawn from sensuality, withdrawn from unskillful mental qualities — I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. Could that be the path to Awakening?' Then, following on that memory, came the realization: ‘That is the path to Awakening.' I thought: ‘So why am I afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities?' I thought: ‘I am no longer afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities, but it is not easy to achieve that pleasure with a body so extremely emaciated. Suppose I were to take some solid food: some rice & porridge.' So I took some solid food: some rice & porridge.So he takes some food to nourish his body and with a new clarity, a deeper connection to purpose and himself, he resolves to sit under the bodhi tree until he awakens.Mara's TemptationsThough he is clear in his resolve and clear about the path forward, he still encounters great difficulty. Mara (the tempter or doubting voice in Siddhartha) appears during his meditations tempting him, creating feelings of restlessness in body and in mind, showing scenes from the pleasures he used to have at the palace, conjuring fear/doubt and telling him to give up.Siddhartha eventually sees Mara for what they are, a voice of doubt, and Mara slinks away. The Buddha awakens, upon seeing the morning star rising in the east, after a week of meditation. On the final night he has insights into impermanence, cause and effect and finally the nature of suffering/bondage and the path that leads to the cessation of suffering/bondage.He says in one story, “I, together with all beings and the great earth, awaken.”In another he says:House-builder, you're seen! You will not build a house again.All your rafters broken, the ridge pole destroyed, gone to the Unformed, the mindhas come to the end of craving.The earth rises up and confirms the Buddha's awakening. After Mara appears and throws more shade on the Buddha.The Buddha questions whether or not he can teach. And remains sitting under the Bodhi tree for another week. During this time a great storm rolls through, and Mucilinda (the snake king), protects the Buddha from the storm with his seven heads.It's also said that on the night that the Buddha awakened, his wife, Yasodhara gave birth to their son, Rahula. She had been carrying their son for six years, and underwent he own spiritual journey, never leaving home.Does the story really end here? Not really, practice-awakening continues, on and on and on. There are many ways to appreciate a story like this, I have been enjoying looking at the story from the lens of the hero's journey. So many of the elements of the Buddha's story are elements that are a part of our own life and the path of practice-awakening. I the new year, I will offer some teachings and reflections on elements of the hero's journey and the spiritual path. But for now, I would love to hear if any elements from the Buddha's story touched you in anyway.* Have you had important dreams that gave you confidence about the next step on your path, even if it didn't make rational sense?* What is your own experience of being disillusioned? Or needing to challenge a teaching, belief or lifestyle that you were raised in? How has doubt been part of your path?* Can you relate to having an experience as a child that feels connected to your path/practice now? Sometimes it feels like we are relearning something we knew naturally as children, does this feel true to you?* The Buddha was supported and protected by the Earth and the snake king—what protectors, supporters or allies have you had in your own life (people, animals, plants, places, dream figures)?* I appreciate Yasodhara's story as one that happens in the dark space of unknowing, unfolding in her home as she cares for the child she is carrying. In what ways has your own path/practice had elements of darkness, hiddenness, not-knowing and/or nurturing something precious that perhaps you don't yet know what it is?* Are there any other elements of the Buddha's story that resonate or that you feel curious about? Weekly Online Meditation EventMonday Night Dharma — 6P PT / 9P ET Join weekly for drop-in meditation and dharma talk. Monday Dec 15th we will do some seasonal reflection as Ango ends and we approach the winter solstice.Feel free to join anytime. Event lasts about 1.5 hours. ZOOM LINKIn-Person in OregonUniverse Somatic: The Bright Thread in the Dark — January 22nd - 25thUniverse Somatic is a practice that integrates group meditation, movement and energy work with a spirit of experimentation and playfulness. We explore the union of spaciousness and embodied energies in a contemplative practice that is embodied and expressive.The theme for this Universe Somatic is The Bright Thread In the Dark. We will play in knowing and not-knowing, hope and despair, yin and yang, creation and destruction, dancing in deep relationship with these polarities while also listening for the thread that doesn't get stuck on either side.Light of the Ancestors Sesshin—May 11 - 17 at Great Vow Zen MonasteryIn-Person in Columbus, Ohio through Mud Lotus SanghaWeekly Meditations on Tuesday, Wednesday and ThursdayRetreats, Meditation instruction and other events can be found on our website.Save the Dates! 2026 Mud Lotus Sesshins at Saranam Retreat Center in West VirginiaMountains and Rivers Sesshin March 18 - 22Interdependence Sesshin June 29 - July 5I'm Amy Kisei. I am a Zen Buddhist Teacher, Spiritual Counselor, Astrologer and Artist. I offer 1:1 Spiritual Counseling sessions using IFS and Hakomi (somatic mindfulness). I also offer astrology readings. Check out my website to learn more. I currently live in Columbus, OH and am a supporting teacher for the Mud Lotus Sangha.Earth Dreams is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit amykisei.substack.com/subscribe

Triple J presenter Angus Hamill joins us on the pod! We talk about the impact Ango has on the Central Coast music scene, the respect and love he receives from artists, and how he got into Australian music.We also take a trip down memory lane from our days at Coast FM, and Ango gives us hit hot takes for the Hottest 100! This episode was recorded in October, so his predictions were based on knowledge from that time.Thanks for listening! Be sure to subscribe for more content.Check out Ango hereSupport us on Patreon ⁠here⁠Follow Homebrewed on ⁠Instagram⁠Like Homebrewed on ⁠Facebook⁠Watch our content on ⁠YouTube⁠Check out our Spotify Playlists ⁠here⁠Catch up on everything ⁠Homebrewed⁠This podcast was recorded on Darkinjung land at Sonora Studios in Tuggerah.Homebrewed is a podcast dedicated to supporting the Australian Music Industry. Cameron Smith and Eamonn Snow have been presenting Homebrewed since November 2017 and have received excellence awards and the admiration of local bands for their presentation of Homebrewed and their continued support of the Australian music scene. This podcast is designed so you can enjoy conversations with musicians, industry representatives and music media personalities.

In the second week of the Ango practice period, Jomon Sensei reflects on verses from Affirming Faith in Mind—“The Great Way is without limit, beyond the easy and the hard.” Through multiple translations and the koan Ling Zhao's Grass Tips, she explores how our preferences and narrow views create tension, while the Way itself remains relaxed, spacious, and clear. Drawing on vivid imagery of dewdrops, grass, and the natural world, Jomon encourages us to meet both difficulty and ease with open presence. This talk reminds us that in stillness and in motion, the teachings of the ancestors are shining everywhere—even in the most ordinary momentsThis talk was given at the Plum Blossom Zendo in Vancouver, WA on October 14th 2025. ★ Support this podcast ★

Dharma Talk given Sunday, October 26, 2025.

In this talk, Jomon Sensei continues the autumn Ango practice period by exploring passages from the ancient Zen poem Affirming Faith in Mind. Through multiple translations and reflections, she examines how striving—whether for worldly success or inner enlightenment—entangles us in duality. She invites us to rest in simplicity and let the “way be invisible,” seeing that stillness and motion, comfort and discomfort, are inseparable expressions of oneness. With warmth and humor, she shows how retreat practice and daily life both reveal the same truth: reality is not perfect, permanent, or personal.This talk was given at the Vancouver Zen Group on October 21st 2025. ★ Support this podcast ★

Welcome back to Rinse And Repeat Radio! On this week's guest mix we have Ango out of Dallas, TXHe took over the first half of the episode with a guest mix including a bunch of his originals, remixes, edits, & more.Episode 278 turn it up! **Tracklisting**** Ango Guest Mix **Daft Punk - Around The World (Westend Edit)Journey - Seperate Ways (Wuki Remix)Hills - Cry (Just A Little)Sombr - 12 To 12 (Devault Remix)Tyriqueordie, Bradeazy - Up Down Disco Lines & Tinashe X Dreya V - No Broke Boys (Ango Edit)Metro Boomin & Future - Like That (Zewmob Remix)Lmfao - Yes (K3oni Remix)Mau P - Like I Like It (Adapter Remix)Da Hool, Cassian, Yotto - Love ParadeThe Temper Trap X Avicii X Meduza - Sweet Disposition (Ango Edit)** Cazes Mix **Hntr - Shook Ones Pt. IiiCid X Taylr Renee- Fancy $HitSidepiece - Electric BongosDisco Lines, Ship Wrek - I Dont Trust A SoulMau P - TeslaAyybo, Discip - 4 Ya MindFind me on my socials! @cazesthedjwww.cazesthedj.comUpcoming Dates9/26 - Trio - Charleston, SC9/27 - Parlay - Philadelphia, PA10/3 - Recess - Tallahassee, FL10/4 - Strawberry Moon - Miami Beach, FL10/4 - Trio - Charlotte, NCSupport the show

THE HYPE 465 - ANGO guest mix by The Hype

Jody Hojin Kimmel, Sensei - ZCNYC - 9/7/25 - “Buddhas and ancestors of old were as we, we in the future shall be Buddhas and ancestors.” This quote is from the 13th century Zen master Eihei Dogen in his Bodhisattva Vow to express gratitude for the ancestors continuous guidance in our practice for the benefit of all beings. Hojin Sensei shares this recognition that we are the recipients of innumerable currents of life streaming into and influencing our own lives. She follows this with an introduction to the life of Great Ancestor Eihei Dogen and his fascicle Genjo Koan that we are studying this Ango.

Geoffrey Shugen Arnold, Roshi - ZMM - 8/31/25 - Shugen Roshi introduces the theme of the MRO 90-day Fall Ango 2025 training period, "The Way of Everyday Life: Genjokoan."

Innovating in the field of Med Tech presents a host of unique challenges. Formulating new treatments is a long and capital-intensive process. The regulatory regime for medical devices is extremely stringent. And even if you get approval, you still need to convince doctors that your treatment is safe and effective. But success in Med Tech R & D doesn't just mean profits for the company and it's shareholders, it means new treatments that can dramatically improve or even save the lives of patients. Jim Clemmer became the CEO of AngioDynamics in April of 2016, the company trades on the NASDAQ under the symbol ANGO. Prior to joining the company, Jim served as President of the multi-billion dollar medical supply segment at Covidien PLC where he directed the strategic and day-to-day operations for global business divisions that collectively manufactured 23 different product categories. In addition, he managed global manufacturing, research and development, operations, business development, and all other functions associated with the medical supplies business. Jim joins us to discuss AngioDynamics' innovative products that are helping treat a range of conditions from pulmonary embolism to prostate cancer. He also explains how their continued commitment to innovation has set AngioDynamics up for future success.  Highlights:The AngioDynamics Mission (4:03)Managing the AngioDynamics Portfolio (5:04)What sets AngioDynamics apart in the field (6:20)Meeting real-world clinical needs (7:24)AngioDynamics products (8:53)AngioDynamics approach to R&D (12:45)The impact on patients (15:36)Navigating regulation in different markets (20:06)The role of AI (21:35)AngioDynamics' balance sheet (23:01) Links:AngioDynamics LinkedInAngioDynamics WebsiteICR LinkedInICR TwitterICR Website Feedback:If you have questions about the show, or have a topic in mind you'd like discussed in future episodes, email our producer, marion@lowerstreet.co.

Feeling adventurous and brazen we tackle to of movie history's speed bumps for St. Patrick's Day (on time as per usual). So set your ears to follow that rainbow to that Sonic Death Monkey finish, dose yourself with whatever you have nearby as we double down on Leprechaun and Leprechaun 5: In the Hood. Yo.This movie's cocktail: Pot O Gold1.5oz Charbay Double and Twisted Whiskey 0.5oz Irish Whiskey 0.25oz Earl Grey Simple Syrup Dash of Ango Stir up over ice, as Yee hunt for your gold so shiny and niceSupport us on Patreon! https://www.patreon.com/thenostagiakillerspodcastFeaturing:Casey O'ConnellJavier MartinezChuck Starzenski Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

Geoffrey Shugen Arnold, Roshi - ZMM - 3/2/25 - Shugen Roshi introduces the theme of the MRO 90-day Spring Ango 2025 training period, "Mountain Training: The Eight Gates of Zen."

Jody Hojin Kimmel, Sensei - ZCNYC - 3/2/25 - Hojin Sensei opens the Spring Ango practice period at Fire Lotus Temple and introduces this Ango's theme: "Mountain Training: The Eight Gates of Zen."

Ango closing talk given Sunday, December 8, 2025

This talk was given by the Reverend Jay Rinsen Weik Roshi at the Buddhist Temple of Toledo on November 4, 2023. In this talk, Roshi first briefly discusses the benefits of Dharma Combat (a practice encountered at the end of each Ango) and how confronting our lives is a benefit to our practice. Roshi then discusses the churn and static of our lives, and how we practice toward Samadhi within it.   If you would like to learn more about the Buddhist Temple of Toledo or to make a donation in support of this podcast please visit buddhisttempleoftoledo.org.

Dharma talk given Sunday, October 13, 2024.

Dharma talk given Sunday, November 3, 2024.

Sunday talk given October 6, 2024. An introduction to Ango with our community.

Possibly one of our most favorite cocktails, and it will be yours too. The Brandy Crusta hails from New Orleans, the Fig Crusta hails from Jules' kitchen. Sip through history with us as we get into the story behind the Brandy Crusta. Stick around for tips on what to do with that bottle of Amaro Nonino that's collecting dust on your shelf – GASP!!!     Brandy Crusta  Glass: small stemmed wine glass, goblet, flute, something cool  Directions & Ingredients  First sugar the rim of your glass by wetting the top with lemon juice (rub a small piece of lemon around the top) and dab the top of the glass into a small pile of sugar on a plate  Next, make your garnish by peeling a lemon by going around the lemon. Pick a hemishpere, north or south (because you can make 2 garnishes this way). Next take your peeler and go around the world. YOu should end with a wide strip of lemon. Now, curl the lemon peel and you'll notice that there seems one side (top or bottom) that is wider than the other – this is good. Curl the lemon so the wide opening is facing up and tuck it into the glass so just a little bit of the crow is showing and you've lined the inside of the glass with the peel.   Now build your drink! In shaker add:  1.5 oz Cognac or Brandy  0.25 oz Cointreau or Orange Curacao  0.25 oz Maraschnio liqueur  0.5 oz Fresh lemon juice  0.25 oz Rich simple syrup (2:1)  1 dash Angostura bitters  1 dash Cardamon bitters (you can use 2 dash of Ango if you don't have this)  Shake for 20 seconds  Double strain through the center of your garnish  When you or your guest goes to take their first sip, take a sniff first, then just push the peel down inside the glass, so you don't slob the drink all over your chin and shirt.    Jules' Fig Crusta  Tools needed:  Glass: Couple glass please!  In your shaker add:  2 oz Cognac  ½ oz orange curacao   ½ oz lemon juice  1 Fig  1 tbsp Fig Jam  ¼ Maraschino liqueur  2 dashes angostura  1-2 sprigs thyme  Muddle together  Add ice and shake!  Double strain into your coupe.  Garnish with a fresh fig & thyme!      TIP: @czouby What else can I use Amaro Nonino for aside for a paper plane?    Get your Zibiotics Pre-Alcohol Probiotic here: zbiotics.com/ARTOFDRINKING  Be sure to enter the code ARTOFDRINKING for 15% off your first order    The Art of Drinking  IG: @theartofdrinkingpodcast     Jules  IG: @join_jules  TikTok: @join_jules   Website: joinjules.com    Brad   IG: @favorite_uncle_brad    This is a Redd Rock Music Podcast  IG: @reddrockmusic  www.reddrockmusic.com Learn more about your ad choices. Visit megaphone.fm/adchoices

This month, as we begin our sangha's Ango, we dive into a few sections of master Dogen's ¨Shoaku Makusa¨ (Not Doing Wrongs) Further reading and discussion are available on the Treeleaf forum: September 2024 Monthly Zazenkai»

Jody Hojin Kimmel, Sensei - 9/1/24 - Hojin Sensei introduces the theme of the Ango: "Going Straight on an Ever-Twisting Path: The Bodhisattva Path and The Paramitas."

Geoffrey Shugen Arnold, Roshi - 9/1/24 - Shugen Roshi introduces the theme of the Ango: "Going Straight on an Ever-Twisting Path: The Bodhisattva Path and The Paramitas."

Geoffrey Shugen Arnold, Roshi - ZMM - 5/26/24 - At the conclusion of spring ango 2024, Shugen Roshi offered a teaching on the ango theme of Right Relationship, focusing on Identity Action, or non-difference, from Dogen's The Bodhisattva's Four Methods of Guidance. Ango participants were invited to present questions or their understanding with Roshi, and this lively exchange explores the themes of harmony, embracing differences along with sameness, and the inseparability of all phenomena. 

非盈利社区交响乐团ANGO已有十年历史，早期参与音乐学习的学生为华裔为主，其中很多长大成人后成为律师、医生等，但对于音乐的热情延续至今（收听播客，了解详情）。

Geoffrey Shugen Arnold, Roshi - ZMM - 3/3/24 - Shugen Roshi introduces the theme of the MRO 90-day Spring Ango training period, "Right Relationship with the World; Expressing Gratitude."

Jody Hojin Kimmel, Sensei - ZCNYC - 3/3/24 - Hojin Sensei opens this Ango, or Peaceful Dwelling, with a talk about right relationship with the world; expressing gratitude. She shares the Fourth Noble Truth and the Eightfold Path, a path that we've been offered. And through this path, how we can find a peace that is deeper than our conditioning.

This was a super passionate podcast on talking about the State of AEW; their partnerships, incoming signings and how to grow their audience further. My guest Ango spoke at length on these discussions and offered solutions to some fundamental issues with the current product. Follow Ango on Twitter: @AngoPW // F O L L O W   M E K Z   O N   S O C I A L   M E D I A   Youtube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠https://tinyurl.com/ya5yquxo⁠⁠⁠⁠⁠⁠⁠⁠⁠ Instagram: https://www.instagram.com/wrestlemaniac.uk/ Twitter: https://twitter.com/WrestleManiacUK  TikTok: ⁠⁠⁠⁠⁠⁠⁠⁠⁠https://bit.ly/3GZcbZn⁠⁠⁠⁠⁠⁠⁠⁠⁠  Want Even More Of The WrestleManiac? Follow: @WWEGP | @WRESTHINGS | @TheKickOutPodcast

AngioDynamics Inc's Q2 2023 earnings call, unedited

Ron Hogen Green, Sensei - ZMM - 10/29/23 - How do you understand "Intimate Speech"? How and when does it occur? What happens, inside and outside, when it does? Hogen Sensei takes up these questions and others with Ango participants in a heartfelt discussion.

Jody Hojin Kimmel, Sensei - ZCNYC - 9/03/2023 - Hojin Sensei opens the Fall Ango practice period at Fire Lotus Temple and introduces this Ango's theme of "Intimate Language." She speaks about the historical roots of the Ango tradition, what "intensification of practice" can look like, and some of the ways in which the sangha is invited to delve into training these next 90 days.

Geoffrey Shugen Arnold, Roshi - ZMM - 09/03/2023 - Shugen Roshi introduces the theme of the MRO 90-day Fall Ango training period, "Intimate Language." If you'd like to learn more about our Ango program and possibly participate, please click here: https://zmm.org/teachings-and-training/ango/

This time, we will be looking at passages of Genjokoan based on the modernized translation from 'THE ZEN MASTER'S DANCE A Guide to Understanding Dōgen and Who You Are in the Universe' in light of our Jukai (Undertaking the Precepts) and Ango (Peaceful Abiding) Season ... Further reading and discussion for this talk are available on the Treeleaf forum: OUR MONTHLY 4-hour Treeleaf ZAZENKAI - Commencing JUKAI & ANGO!

Welcome back to Rinse And Repeat Radio! This week on the guest mix, we have Ango out of Dallas, TXYou can catch Ango rocking some of the dopest spots in Dallas like Green Light Social, Komodo Lounge, & much much more.He took over the first half of the episode and shared a bunch of his favorite house records with us.Episode 166, turn it up! ** Tracklisting ** ** ANGO GUEST MIX **1.) The Wanted X David Guetta X Armand Van Helden X Rye & Josh Stylez - Glad You Came (Ango X Luke Alexander Edit)2.) Tove Lo - Habits (The Good Son & Vandal On Da Track Edit)3.)  Dababy X San Pacho - Shake Sum (Netgate Edit)4.) Rufus Du Sol X Adapter - On My Knees (Luke Alexander X Ango Edit)5.) Peggy Gou - It Goes Like Nanana (Jay Dunham Edit)6.) Ivan Gough X Endless Summer & Wave Wave - In My Mind (Ango X Luke Alexander Edit)7.) Coolio X Slvr - Gangsta's Paradise (Ango X Luke Alexander Edit)8.) Cid & Truth X Lies X Outkast X Fab - Caroline (Ango Vip Edit)9.) Stevie Nicks X Deeper Purpose - Edge Of Seventeen (Ango X Luke Alexander Edit)10.) Swedish House Mafia X Kx5 - Save The World (Ango X Luke Alexander Edit)11.) One Republic & Alesso X Alok - If I Lose Myself (Ango X Luke Alexander Edit)12.) Niiko X Swae & Gudfella - Everybody Wants To Rule The World** CAZES MIX **13.) Jain X Nice Attitude X Camelphat & Anyma - Makeba (Cazes Edit)14.) Kevin Rudolf - Let It Rock (Carlyle 2023 Remix)15.) Acraze - In A Dream16.) John Summit & Hayla - Where You Are (Rafasan Edit)17.) Cassian, Jimi Jules, Anyma - My City's On Fire (Anyma & Cassian Extended Remix) 18.) Benny Benassi X Makj X Swedish House Mafia, Fred Again, & Future - Cinema X Turn On The Lights (Cazes 'Burning Rave' Edit)Find me on my socials! - @cazesthedjwww.cazesthedj.comUpcoming Dates 7/14 - Strawberry Moon - Miami Beach, FL7/15 - Gekko - Miami, FL7/28 - Green Light Social - Austin, TX7/29 - Green Light Social - Dallas, TX

The Mega Powers of the IWC come together to talk Wrestlemania 39, preview, predictions in an epic round table discussion

Geoffrey Shugen Arnold, Roshi - Zen Mountain Monastery, New York, Sunday 11/13/2022 - Shugen Roshi officiates the Fall 2022 Ango Jukai ceremony at Zen Mountain Monastery. Today, five students - Hogetsu, Shinrin, Sonju, Jiko, & Chian - formally receive the sixteen Buddhist precepts, taking up these living teachings, living vows in the company of the sangha with family and friends. Stephanos Hogetsu Koullias ("Liberated Moon"), Walter Shinrin Burton ("Facing Truth / Facing Reality"), Tasha Sonju Ortlof ("Reverent Pearl"), Jesse Jiko Caudill ("Compassionate Peace"), Weston Chian Minissali ("Peaceful Ground")

Geoffrey Shugen Arnold, Roshi - Zen Mountain Monastery, New York, Sunday 10/30/2022 - Dharma Encounter at the Conclusion of the 2022 Harvest Sesshin - In the midst of our delusions, attachments, false views, deep habit patterns, we endeavor to live a life of alleviating suffering, not adding more pain and confusion, wanting to be clear in our actions, wanting to feel that we're doing the right thing... So how can we be confident about that? And what is that confidence; is it trustworthy? How do we practice an enlightening path from within the place where we are? Shugen Roshi takes up these questions with Ango participants in a heartfelt discussion.

Sensei Matthew Kozan Palevsky gives the final Dharma talk of Upaya's 2022 Fall Practice Period and sesshin. He discusses atoning and renewing vows on this last day of Ango during the ceremony of Fusatsu, and continuing to practice with sincerity, vitality, and love all the way through practice period, right up to the very last bell, […]

Jody Hojin Kimmel, Sensei - Zen Center of New York City, Fire Lotus Temple, Sunday 09/04/2022 - Hojin Sensei offers opening reflections on the Fall 2022 Ango training period, introducing the primary texts that training students will be working with as well as the themes of art practice, nature contemplation, and Dogen's Fascicle "The Moon."

Geoffrey Shugen Arnold, Roshi - Zen Mountain Monastery, New York, Sunday 09/04/2022 - Shugen Roshi introduces the theme of our 90-day Fall Ango Intensive training period, "Moon Thusness." If you'd like to learn more about our Ango program and possibly participate, please click here: https://zmm.org/teachings-and-training/ango/