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Journal articles on the topic 'Daoxuan'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

Sokolova, Anna, and Ann Heirman. "A Missing Buddhist Biography: Li Yong 李邕 (678–747) and His Stele Inscription for Daoxuan 道宣 (596–667)." Acta Orientalia Academiae Scientiarum Hungaricae 73, no. 3 (October 31, 2020): 419–38. http://dx.doi.org/10.1556/062.2020.00018.

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ABSTRACTThe first recorded biography of Daoxuan 道宣 (596–667) – regarded as the de facto founder of the Vinaya ‘school’ in China – was a stele inscription composed by the scholar-official Li Yong 李邕 (678–747). No longer extant, this inscription was the main biographical source on Daoxuan until the Song Dynasty as well as Zanning’s 贊寜 (919–1001) primary source for his entry on Daoxuan in the Song gaoseng zhuan 宋高僧傳 (Biographies of Eminent Monks [Compiled] under the Song Dynasty). This paper investigates how Li Yong engaged with a monastic community headed by Daoxuan’s disciples in the prefecture of Zizhou 淄州, Henan Circuit. We argue that this group of monks commissioned Li Yong to compose a number of stele inscriptions for Daoxuan himself and several of his disciples and associates.

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2

Greene, Eric. "Another Look at Early Chan: Daoxuan, Bodhidharma, and the Three Levels Movement." T'oung Pao 94, no. 1 (2008): 49–114. http://dx.doi.org/10.1163/008254308x367022.

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AbstractAs one of the earliest records pertaining to Bodhidharma, Daoxuan's Xu gaoseng zhuan is a crucial text in the study of so-called Early Chan. Though it is often thought that Daoxuan was attempting to promote the Bodhidharma lineage, recent studies have suggested that he was actually attacking Bodhidharma and his later followers. The present article suggests that such readings are in correct and that Daoxuan was in fact attacking the followers of the Three Levels (Sanjie) movement founded by Xinxing, whose role in defining the meaning of chan during the seventh century has not been sufficiently appreciated. Étant un des premiers documents à parler de Bodhidharma, le Xu Gaoseng zhuan de Daoxuan constitue une source cruciale pour l'étude du "Chan primitif". Même si l'on considère le plus souvent que Daoxuan s'efforçait de promouvoir la lignée de Bodhidharma, plusieurs études récentes suggèrent qu'en fait il attaquait Bodhidharma et ses héritiers. L'auteur suggère que cette interprétation n'est pas correcte: en réalité Daoxuan s'attaquait aux adhérents du mouvement des "Trois niveaux" (Sanjie) fondé par Xinxing, dont la contribution à la définition du sens du chan pendant le VIIe siècle n'a pas encore été suffisamment appréciée.

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3

IBUKI, Atsushi. "Was Daoxuan Truly a Tiantai Scholar?" Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 61, no. 2 (2013): 711–18. http://dx.doi.org/10.4259/ibk.61.2_711.

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4

IBUKI, Atsushi. "Is Daoxuan Truly the Patriarch of Huayan?" Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 60, no. 1 (2011): 79–86. http://dx.doi.org/10.4259/ibk.60.1_79.

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5

AN, Chung-ch'ol. "Practice in Daoxuan of the Tang and Uich'on _??__??_." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 51, no. 2 (2003): 608–12. http://dx.doi.org/10.4259/ibk.51.608.

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6

TOTSUGU, Kensho. "The Fansheng xingfa in the Writings of Daoxuan:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 58, no. 2 (2010): 593–96. http://dx.doi.org/10.4259/ibk.58.2_593.

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7

KOTANI, Tomohiro. "The Theory of Bija-as-the-essence-of-discipline by Daoxuan." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 54, no. 2 (2006): 602–5. http://dx.doi.org/10.4259/ibk.54.602.

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8

Assandri, Friederike. "Yinming Logic and Dialogue in the Contact Zone." Journal of Chinese Philosophy 41, no. 3-4 (March 2, 2014): 344–60. http://dx.doi.org/10.1163/15406253-0410304007.

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This article presents a case of the application of Buddhist yinming logic in a public debate between Buddhists and Daoists at the court of Emperor Tang Gaozong, as recorded by Daoxuan in his Ji Gujin Fo Dao Lunheng. The application was successful in the sense that the Buddhist vanquished his Daoist opponent. Yet, yinming logic was not used in other debates against Daoists, not even by Buddhists trained in this particular logic. Why? Looking for answers to this question, the article argues for the importance of common analytical ground in inter-religious, and by extension intercultural debate.

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9

He, Yuan. "Chiang Kai-shek: a practitioner with resourceful thoughts, by Huang Daoxuan and Chen Tiejian." Journal of Modern Chinese History 8, no. 1 (January 2, 2014): 143–46. http://dx.doi.org/10.1080/17535654.2014.900902.

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10

NAOBAYASHI, Futai. "The Monk Daoxuan/Dosen and the Celebration of the Consecration of the Todaiji Daibutsu Image." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 46, no. 2 (1998): 630–34. http://dx.doi.org/10.4259/ibk.46.630.

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11

Kuramoto, Shōtoku. "Hongfusi Lingrun 弘福寺霊潤 and Ximingsi Daoxuan 西明寺道宣." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 68, no. 2 (March 20, 2020): 815–21. http://dx.doi.org/10.4259/ibk.68.2_815.

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12

Heirman, Ann. "What about Rats? Buddhist Disciplinary Guidelines on Rats: Daoxuan’s Vinaya Commentaries." Religions 12, no. 7 (July 7, 2021): 508. http://dx.doi.org/10.3390/rel12070508.

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Buddhist texts generally prohibit the killing or harming of any sentient being. However, while such a ban may seem straightforward, it becomes much more complex when annoying or dangerous animals are involved. This paper focuses on one such animal—the rat. These rodents feature prominently in monastics’ daily lives, so it should come as no surprise that both Indian and Chinese Buddhist masters pay attention to them. In the first part of the paper, we investigate the problems that rats can cause, how monastics deal with them, and what the authors-compilers of Buddhist vinaya (disciplinary) texts have to say about them. In the second part, we focus on how Daoxuan 道宣 (596–667)—one of the most prominent vinaya masters of the early Tang Dynasty—interprets the vinaya guidelines and their implementation in Chinese monasteries. As we will see, he raises a number of potential issues with regard to strict adherence to the Buddhist principles of no killing and no harming, and so reveals some of the problematic realities that he felt monastics faced in seventh century China.

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13

Chen, Jinhua. "AN ALTERNATIVE VIEW OF THE MEDITATION TRADITION IN CHINA: MEDITATION IN THE LIFE AND WORKS OF DAOXUAN (596-667)." T'oung Pao 88, no. 4 (2002): 332–95. http://dx.doi.org/10.1163/156853202100368406.

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14

Gu, Mi-Jin, and Yeon-Shik Choe. "Daoxuan(道宣)’s Thought of “Gantong(感通)” Shown in His Narratives on Huida(慧達)’s Life." BUL GYO HAK BO 86 (March 31, 2019): 99–134. http://dx.doi.org/10.18587/bh.2019.3.86.99.

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15

Thomas, NEWHALL. "Doctrinal Debate in Tang-dynasty Vinaya Commentaries: The “Substance of the Precepts” in the Works of Fali, Daoxuan, and Huaisu." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 66, no. 3 (March 25, 2018): 1157–61. http://dx.doi.org/10.4259/ibk.66.3_1157.

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16

Wang, Xue. "On the Old Buddhist Manuscripts in Japan of the Ji gujin fodao lunheng 集古今仏道論衡 by Daoxuan 道宣." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 68, no. 1 (December 20, 2019): 194–97. http://dx.doi.org/10.4259/ibk.68.1_194.

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17

Chen, Jinhua. "Manuscripts, printed canons, and extra-canonical sources: a case study based on a biography from theXu Gaoseng Zhuan(Further Biographies of Eminent Monks) by Daoxuan 道宣 (596–667)." Studies in Chinese Religions 2, no. 2 (April 2, 2016): 137–56. http://dx.doi.org/10.1080/23729988.2016.1199160.

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18

Schmidt-Glintzer, Helwig. "Friederike Assandri, Dispute zwischen Daoisten und Buddhisten im Fo Dao lunheng des Daoxuan (596–667). Bibliothek der Tang und Song, 5. Gossenberg: Ostasien Verlag, 2015. vi, 261 S. Bibliographie, Index. € 32,80. ISBN: 978-3-940527-61-5." Monumenta Serica 65, no. 2 (July 3, 2017): 466–67. http://dx.doi.org/10.1080/02549948.2017.1394016.

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19

Berthrong, John. "Creativity in Song Daoxue 道學: Explication and Elaboration in Zhu Xi’s and Chen Chun’s Philosophy." Journal of Chinese Humanities 1, no. 1 (April 24, 2014): 146–69. http://dx.doi.org/10.1163/23521341-01010008.

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Abstract This essay explores one hermeneutical method on the general features of the typology of Zhu Xi’s and Chen Chun’s axiological daoxue cosmology. While there are myriad ways to read Zhu’s daoxue, one fruitful approach is to analyze daoxue cosmology in terms of four domains or fields of focus, namely (1) patterns and coherent principles [form]; (2) dynamic functions and processes [dynamics]; (3) harmonizing cultural outcomes [unification]; and (4) axiological values and virtues [outcomes]. The study then proceeds to sample how important daoxue concepts such as li 理 as patterns and coherent principles and qi 氣 as generative energy are mapped onto the fourfold typology.

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20

Yingzhi, Li, Cheng Yunjiang, Tao Nengguo, and Deng Xiuxin. "Phylogenetic Analysis of Mandarin Landraces, Wild Mandarins, and Related Species in China Using Nuclear LEAFY Second Intron and Plastid trnL-trnF Sequence." Journal of the American Society for Horticultural Science 132, no. 6 (November 2007): 796–806. http://dx.doi.org/10.21273/jashs.132.6.796.

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Nucleotide sequences of the second intron of the nuclear LEAFY gene (FLint2) and trnL-trnF region of the chloroplast genome were used to analyze the phylogenetic relationships among eight wild mandarins (Citrus reticulata Blanco), 19 mandarin landraces, and 19 related species of Citrus L. Forty-six trnL-trnF sequences and 111 FLint2 sequences were obtained from 46 ingroup accessions, with an average length of 1059.7 and 776.7 bp respectively. Phylogeny reconstructions were conducted separately for these two data sets using maximum parsimony and maximum likelihood criteria. Monophyly of mandarins was supported by both of these data sets, and in this clade, most mandarin landraces formed an unresolved polytomy, whereas ‘Jiangyong 1’, ‘Chongyi A2’, ‘Chongyi A1’ (or ‘Jiangyong 4’ in FLint2 data), and ‘Daoxian 1’ wild mandarins formed a subclade. ‘Mangshan A1’ and ‘Daoxian 5’ wild mandarins were sisters to this mandarin clade. A hybrid origin of five mandarin landraces and several mandarin-related species was suggested as a plausible hypothesis to explain the incongruence between the FLint2 and trnL-trnF data sets.

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21

SAKAMOTO, Dosho. "Daoxuan's Idea of Gantong." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 62, no. 1 (2013): 64–69. http://dx.doi.org/10.4259/ibk.62.1_64.

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22

Goldscheider, Nico, Wu Yuexia, and Priscilla Baker. "Yuan Daoxian: an interview with a distinguished hydrogeologist from China." Hydrogeology Journal 16, no. 8 (July 9, 2008): 1455–57. http://dx.doi.org/10.1007/s10040-008-0328-8.

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23

梁, 恩云. "Geochemical Characteristics and Tectonic Significance of Huziyan Lamprophyre in Daoxian County, Hunan." Advances in Geosciences 11, no. 08 (2021): 1074–84. http://dx.doi.org/10.12677/ag.2021.118103.

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24

Pu, Chengzhong. "Slaves (nubi奴婢) in Daoxuan’s Vinaya writings." Studies in Chinese Religions 2, no. 1 (January 2, 2016): 18–44. http://dx.doi.org/10.1080/23729988.2016.1153291.

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25

Guo, Feng, Weiming Fan, Ge Lin, and Yuanxian Lin. "Sm-Nd isotopic age and genesis of gabbro xenoliths in Daoxian County, Hunan Province." Chinese Science Bulletin 42, no. 21 (November 1997): 1814–17. http://dx.doi.org/10.1007/bf02882650.

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26

TOTSUGU, Kensho. "Daoxuan's Theory of Four Classes of the Three Treasures:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 61, no. 1 (2012): 217–21. http://dx.doi.org/10.4259/ibk.61.1_217.

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27

전병욱. "Ultimate Concern of Zhuxi's Theory of Renxin-Daoxin." Studies in Confucianism 40, no. ll (August 2017): 197–223. http://dx.doi.org/10.18216/yuhak.2017.40..009.

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28

Lagerwey, John. "The Ming Dynasty Double Orthodoxy: Daoxue and Daojiao." Cahiers d'Extrême-Asie 25, no. 1 (2016): 113–29. http://dx.doi.org/10.3406/asie.2016.1472.

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29

Jung, Ghichul. "On the Elevated Terrace at the Corner." Archives of Asian Art 69, no. 2 (October 1, 2019): 217–42. http://dx.doi.org/10.1215/00666637-7719422.

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Abstract In this study, I revisit the long-standing debate over the origin of the T'ongdosa ordination platform, drawing on Daoxuan's commentary on the sīmā (monastic boundary). I argue that the initial platform was far from the type of stone structure it is now, but rather was an exposed, leveled ground built on an elevated terrace at the northwest corner of the monastery proper. In combination with the ordination facility and the Buddhist pagoda, the initial ordination platform of T'ongdosa served as an important model for those subsequently built in Unified Silla and beyond.

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30

Goossaert, Vincent. "Stephan Peter Bumbacher, The Fragments of the Daoxue zhuan." Archives de sciences sociales des religions, no. 118 (April 1, 2002): 87–151. http://dx.doi.org/10.4000/assr.1623.

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31

Nakajima, Shirō. "The Fourth Chan Master Daoxin and the Yixing-samādhi." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 66, no. 2 (March 20, 2018): 493–503. http://dx.doi.org/10.4259/ibk.66.2_493.

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32

Wu, Guozheng, and Zongxue Xu. "Prediction of algal blooming using EFDC model: Case study in the Daoxiang Lake." Ecological Modelling 222, no. 6 (March 2011): 1245–52. http://dx.doi.org/10.1016/j.ecolmodel.2010.12.021.

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33

Zhang, Hui, Jianping Zheng, Yaoqi Zhou, Shaokui Pan, Qing Xiong, Abing Lin, and Yi Zhao. "Mesozoic lithospheric modification and replacement beneath the Cathaysia Block: Mineral chemistry and water contents of the Daoxian peridotite xenoliths." Lithos 358-359 (April 2020): 105385. http://dx.doi.org/10.1016/j.lithos.2020.105385.

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34

Kim, Han Shin. "The Construction of the Daoxue View of the Afterlife during the Southern Song Period." CHUNGGUKSA YONGU (The Journal of Chinese Historical Researches) 119 (April 30, 2019): 53–80. http://dx.doi.org/10.24161/chr.119.53.

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35

Li, Cho-ying, and Charles Hartman. "A Newly Discovered Inscription by Qin Gui: Its Implications for the History of Song Daoxue." Harvard Journal of Asiatic Studies 70, no. 2 (2010): 387–448. http://dx.doi.org/10.1353/jas.2010.0010.

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36

Huntoon, Peter W. "REPLY TO the preceding Discussion by Jiang Zhongcheng and Yuan Daoxian of "Hydrogeologie Characteristics and Deforestation of the Stone Forest Karst Aquifers of South China"." Ground Water 31, no. 2 (March 1993): 327–28. http://dx.doi.org/10.1111/j.1745-6584.1993.tb01831.x.

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37

Duan, Xianzhe, Hongfu Zhang, M. Santosh, Hengci Tian, He Sun, Kaixuan Tan, Shili Han, et al. "The transformation of the lithospheric mantle beneath South China Block (SCB): constraints from petrological and geochemical studies of Daoxian and Ningyuan basalts and their melt inclusions." International Geology Review 62, no. 4 (May 29, 2019): 479–502. http://dx.doi.org/10.1080/00206814.2019.1621778.

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38

Cheung, Hiu Yu. "The Way Turning Inward: An Examination of the "New Learning" Usage of Daoxue in Northern Song China." Philosophy East and West 69, no. 1 (2019): 86–107. http://dx.doi.org/10.1353/pew.2019.0000.

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39

NEWHALL, Thomas. "On the Background of Daoxuan’s Theory of the “Essence of the Precepts” as Found in His Jiemo shu." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 65, no. 2 (2017): 544–47. http://dx.doi.org/10.4259/ibk.65.2_544.

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40

Laing, Ellen Johnston. "Picturing Men and Women in the Chinese 1911 Revolution." Nan Nü 15, no. 2 (2013): 265–316. http://dx.doi.org/10.1163/15685268-0152p0003.

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In the late nineteenth and early twentieth century many Han Chinese, under the leadership of Sun Yatsen (1866-1925) and others sought to overthrow the Manchu Qing dynasty. This movement culminated in the Revolution which began in October 1911 and ultimately deposed the Qing imperial household, permitting the establishment of a republican government. As the Revolution progressed, the commercial popular print business, through inexpensive lithographs and woodblock prints, provided citizens with illustrations of important events in the Revolution, as well as portraits of male and female participants. Modern commentary on these prints identifies the subjects depicted, but neglects the artistic elements. To fill this gap, this study examines the artistic aspects of these prints and reveals that the source of the compositional formats lies in well-established formulae, some of which go back to the eighteenth century. For specific portraits of male participants in particular, print designers often relied on current photographs, thus melding old and new. For representations of female military participants, print designers, mostly eschewing photographs of them, provided imaginary portraits, some of which are based on depictions of anonymous women, again, already a part of the print legacy. The prints frequently feature two military women famous at the time, one real (Cao Daoxin) and one fictional (Xu Wuying); this essay explains how and why images of them were so widespread in the popular print media.

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41

Wei, Ying, Xiao-Long Huang, Yang Yu, Xue Wang, Peng-Li He, and Wan-Wei Ma. "Phanerozoic magma underplating associated with remelting of the lower crust beneath the Cathaysia Block: Evidence from zircon U Pb ages and Hf O isotopes of granulite xenoliths from Daoxian, South China." Lithos 368-369 (September 2020): 105596. http://dx.doi.org/10.1016/j.lithos.2020.105596.

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42

Wasternack, Claus. "Perception, signaling and cross-talk of jasmonates and the seminal contributions of the Daoxin Xie’s lab and the Chuanyou Li’s lab." Plant Cell Reports 33, no. 5 (April 2, 2014): 707–18. http://dx.doi.org/10.1007/s00299-014-1608-5.

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43

Lin, Shi Ran, and Huan Xi Zhao. "Research on the tourism destination image and sustainable development of off-season ecotourism based on tourists’ perception -- A case study of Daoxiang Lake in Beijing." E3S Web of Conferences 251 (2021): 02074. http://dx.doi.org/10.1051/e3sconf/202125102074.

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In this paper, we study the question of relationship and influence between tourists’ perception and the image of off-season ecotourism destination and sustainable development of tourism, which is based on the web text. Firstly, we analyze the tendency of high-frequency words as tourism perception and customer attitude using the data of network text which is from review websites. Secondly, we study the image perception differences of ecotourism destinations in low and peak seasons through text replacement, perceived category comparison, perceived emotion comparison, and social network and network semantics comparison. Finally, we provide relevant suggestions and opinions on the sustainable development of off-season ecotourism, which is from the aspects of tourism attraction management, tourism publicity and ecological environment protection.

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44

He, Xin. "Zhan, Shichuang 詹石窗, ed., Integration of the Essence of Daoxue in the Past Centenary 百年道學精華集成." Dao 18, no. 1 (January 2, 2019): 155–58. http://dx.doi.org/10.1007/s11712-018-9652-4.

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45

Myers, Ramon H. "Qingdai jingjishi: lunwen ji (Collected Essays on the Qing Economy) 3 Volumes, Wang Yeh-Chien, Taipei: Daoxiang chubanshe, 2003. Vol. 1, 339 pp. NT$350.00; Vol. 2, 392 pp. NT$400.00; Vol. 3, 485 pp. NT$480.00. ISBN 9986-7862-17-1." China Quarterly 190 (June 2007): 501–3. http://dx.doi.org/10.1017/s030574100700152x.

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46

Ishino, Mikimasa. "The Anxin 安心 Thought of the Fourth Master, Daoxin 道信, and the First Master of the Niutou 牛頭 Sect, Farong 法融: From Contemplation on the Mind and Observation on One Object to Beyond Contemplation and Observation." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 68, no. 2 (March 20, 2020): 859–55. http://dx.doi.org/10.4259/ibk.68.2_859.

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47

Heirman, Ann. "Protecting Insects in Medieval Chinese Buddhism." Buddhist Studies Review 37, no. 1 (November 30, 2020). http://dx.doi.org/10.1558/bsrv.18495.

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Buddhist texts generally prohibit the killing of all sentient beings. This is certainly the case in vinaya (disciplinary) texts, which contain strict guidelines on the preservation of all human and animal life. When these vinaya texts were translated into Chinese, they formed the core of Buddhist behavioural codes, influencing both monastic and lay followers. Chinese vinaya masters, such as Daoxuan ?? (596–667) and Yijing ?? (635–713), wrote extensive commentaries and accounts, introducing Indian concepts into the Chinese environment. In this paper, we focus on an often neglected aspect of inflicting harm on sentient beings: namely, the injury that may be caused to some of the world’s smallest animals — insects. Some insects produce economically valuable products, such as silk and honey; others, such as mosquitoes and bedbugs, are annoying or dangerous; and still others are innocent victims of essential human activities, such as earthworms that are killed when farmland is tilled. Yet, all of these are sentient beings that — according to Buddhist principles — should not be harmed or killed. What this implies for Chinese vinaya masters, and especially the highly influential Daoxuan, is the core question of this paper. As we will see, their responses are mixed, but they always attempt to remain true to the basic principles of Buddhism.

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48

"Profile of Dr. Daoxin Xie." Science China Life Sciences 64, no. 8 (June 22, 2021): 1212–14. http://dx.doi.org/10.1007/s11427-021-1950-7.

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49

Duan, Shuo, Yunfei Long, Shuyuan Cheng, Jinyun Li, Zhigang Ouyang, and Nian Wang. "Rapid evaluation of the resistance of citrus germplasms against Xanthomonas citri subsp. citri." Phytopathology®, September 8, 2021. http://dx.doi.org/10.1094/phyto-04-21-0175-r.

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Xanthomonas citri subsp. citri (Xcc) is the causal agent of citrus bacterial canker (CBC), one of the most devastating citrus diseases. Most commercial citrus varieties are susceptible to CBC. However, some citrus varieties and wild citrus germplasms are CBC-resistant and are promising in genetic improvements of citrus resistance against CBC. We aimed to evaluate citrus germplasms for resistance against CBC. First, we developed a rapid evaluation method based on enhanced yellow fluorescent protein (eYFP)-labeled Xcc. The results demonstrated that eYFP does not affect the growth and virulence of Xcc. Xcc-eYFP allows measuring of bacterial titers, but is more efficient and rapid than the plate colony counting method. Next, we evaluated citrus germplasms collected in China. Based on symptoms and bacterial titers, we identified that two citrus germplasms (‘Ichang’ papeda, and ‘Huapi’ kumquat) are resistant, whereas eight citrus germplasms (‘Chongyi’ wild mandarin, ‘Mangshan’ wild mandarin, ‘Ledong’ kumquat, ‘Dali’ citron, ‘Yiliang’ citron, ‘Longyan’ kumquat, ‘Bawang’ kumquat and ‘Daoxian’ wild mandarin) are tolerant. In summary, we have developed a rapid evaluation method to test the resistance of citrus plants against CBC. This method was successfully used to identify two highly canker-resistant citrus germplasms and eight citrus germplasms with canker tolerance. These results could be leveraged in traditional breeding contexts or be used to identify canker resistance genes to improve the disease resistance of commercial citrus varieties via biotechnological approaches.

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Hiu Yu, Cheung. "An Examination of the “New Learning” Usage of daoxue in Northern Song China." Philosophy East and West, 2017. http://dx.doi.org/10.1353/pew.0.0120.

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