Auxin and auxin-mediated signaling pathways are known to regulate lateral root development. Although exocytic vesicle trafficking plays an important role in recycling the PIN-FORMED (PIN) auxin efflux carriers and in polar auxin transport during lateral root formation, the mechanistic details of these processes are not well understood. Here, we demonstrate that BYPASS1-LIKE (B1L) regulates lateral root initiation via exocytic vesicular trafficking-mediated PIN recycling in Arabidopsis thaliana. b1l mutants contained significantly more lateral roots than the wild type, primarily due to increased lateral root primordium initiation. Furthermore, the auxin signal was stronger in stage I lateral root primordia of b1l than in those of the wild type. Treatment with exogenous auxin and an auxin transport inhibitor indicated that the lateral root phenotype of b1l could be attributed to higher auxin levels and that B1L regulates auxin efflux. Indeed, compared to the wild type, C-terminally green fluorescent protein-tagged PIN1 and PIN3 accumulated at higher levels in b1l lateral root primordia. B1L interacted with the exocyst, and b1l showed defective PIN exocytosis. These observations indicate that B1L interacts with the exocyst to regulate PIN-mediated polar auxin transport and lateral root initiation in Arabidopsis.

The protection of one’s home and ensuring the safety of one’s family have been deep-rooted concerns throughout time and in all cultures. Ānzhái 安宅 (“pacifying one’s residence”) rituals can be traced to ancient China and are still practiced in contemporary China. In this study, we will focus on the Fóshuō ānzhái shénzhòu jīng 佛說安宅神呪經 (AZSZJ; T.21, No. 1394), one of the extant Buddhist scriptures dealing with home protection. There have been (at least) two lines of transmission of ānzhái scriptures and on the basis of internal and external evidence, we project the compilation of the extant version of this text to include the late 6th century and mid 7th century and show that the scripture—in earlier catalogues labeled as “fake”—entered the Buddhist canon on the basis of a mistake or confusion by Míng Quán when he recorded it in his Dà-Zhōu kāndìng zhòngjīng mùlù大周刊定眾經目錄. The main part of the study consists of an annotated translation of AZSZJ and a preliminary analysis of the difficult terminology appearing in parts of the text. In the last part, we discuss some aspects of the text’s traditional Chinese and Buddhist elements and how they were skillfully combined in order to make the overall text attractive for the medieval Chinese Buddhist community and to successfully compete with other contemporary ritual practices concerned with the safety of one’s home.