Xuanzang

This article is about the historical Buddhist monk. For the fictional character based on him, seeTang Sanzang.For the 2016 film, seeXuanzang (film).

"Hun Sang" redirects here. For the former prime minister of Cambodia, seeHun Sen.

Xuanzang
Painting of Xuanzang. Japan,Kamakura period(14th century).
Personal
Born	(602-04-06)6 April 602 Luoyang,Henan,China
Died	5 February 664(664-02-05)(aged 61) Tongchuan,Shaanxi,China
Religion	Buddhism
School	East Asian Yogācāra
Senior posting
Students Kuiji

Xuanzang
Chinese name
Chinese	Huyền trang
Transcriptions Standard Mandarin Hanyu Pinyin Xuánzàng Wade–Giles Hsüan2-tsang4 IPA [ɕɥɛ̌n.tsâŋ] Wu Romanization Yeu-tsaõ Hakka Romanization Hian2-tsong4 Yue: Cantonese Yale Romanization Yùhn-chohng Jyutping Jyun4-zong6 IPA [jyːn˩ tsɔːŋ˨] Southern Min Tâi-lô Hiân-tsòng Middle Chinese Middle Chinese ɣwen-dzáng
Chen Hui
Traditional Chinese	Trần huy
Simplified Chinese	Trần huy
Transcriptions Standard Mandarin Hanyu Pinyin Chén Huī Wade–Giles Ch'en2Hui1
Chen Yi
Traditional Chinese	Trần y
Simplified Chinese	Trần y
Transcriptions Standard Mandarin Hanyu Pinyin Chén Yī Wade–Giles Ch'en2I1
Sanskrit name
Sanskrit	ह्वे॒न् साङ्, मोक्षदेवः

Xuanzang([ɕɥɛ̌n.tsâŋ],(Hsüen Tsang)Chinese:Huyền trang;6 April 602 – 5 February 664), bornChen Hui/Chen Yi(TrầnHuy/TrầnY), also known by hisSanskritDharma nameMokṣadeva,was a 7th-century ChineseBuddhist monk,scholar, traveler, and translator. He is known for the epoch-making contributions to Chinese Buddhism, the travelogue of his journey toIndiain 629–645 CE, his efforts to bring over 657 Indian texts to China, and his translations of some of these texts.He was only able to translate 75 distinct sections of a total of 1335 chapters, but his translations included some of the most importantMahayanascriptures.

Xuanzang was born on 6 April 602 in Chenliu, what is now Kaifeng municipality inHenanprovince of China. As a boy, he took to reading religious books, and studying the ideas therein with his father. Like his elder brother, he became a student of Buddhist studies at Jingtu monastery. Xuanzang was ordained as aśrāmaṇera(novice monk) at the age of thirteen. Due to the political and social unrest caused by the fall of theSui dynasty,he went toChengduinSichuan,where he was ordained as abhikṣu(full monk) at the age of twenty.

He later travelled throughout China in search of sacred books of Buddhism. At length, he came toChang'an,then under the peaceful rule ofEmperor Taizong of Tang,where Xuanzang developed the desire to visit India.He knew aboutFaxian's visit to India and, like him, was concerned about the incomplete and misinterpreted nature of theBuddhist textsthat had reached China. He was also concerned about the competing Buddhist theories in variant Chinese translations. He sought original untranslated Sanskrit texts from India to help resolve some of these issues.

At age 27, he began his seventeen-year overland journey to India. He defied his nation's ban on travel abroad, making his way through central Asian cities such asKhotanto India. He visited, among other places, the famedNalandaUniversity in modern dayBihar,India where he studied with the monk,Śīlabhadra.He departed from India with numerous Sanskrit texts on a caravan of twenty packhorses. His return was welcomed by Emperor Taizong in China, who encouraged him to write a travelogue.

This Chinese travelogue, titled theRecords of the Western Regions,is a notable source about Xuanzang, and also for scholarship on 7th-century India and Central Asia.His travelogue is a mix of the implausible, the hearsay and a firsthand account.Selections from it are used, and disputed,as aterminus ante quemof 645 CE for events, names and texts he mentions. His text in turn provided the inspiration for the novelJourney to the Westwritten byWu Cheng'enduring theMing dynasty,around nine centuries after Xuanzang's death.

Names

Names	Xuanzang	Tang Sanzang	Xuanzang Sanzang	Xuanzang Dashi	Tang Seng
Traditional Chinese	Huyền trang	Đường tam tàng	Huyền trang tam tàng	Huyền trang đại sư	Đường tăng
Simplified Chinese	Huyền trang	Đường tam tàng	Huyền trang tam tàng	Huyền trang đại sư	Đường tăng
Pinyin (Mandarin)	Xuánzàng	Táng Sānzàng	Xuánzàng Sānzàng	Xuánzàng Dàshī	Táng Sēng
Wade–Giles (Mandarin)	Hsüan-tsang	T'ang San-tsang	Hsüan-tsang San-tsang	Hsüan-tsang Ta-shih	T'ang Seng
Jyutping (Cantonese)	Jyun4 Zong6	Tong4 Saam1 Zong6	Jyun4 Zong6 Saam1 Zong6	Jyun4 Zong6 Daai6 Si1	Tong4 Zang1
Vietnamese	Huyền Trang	Đường Tam Tạng	Huyền Trang Tam Tạng	Huyền Trang Đại Sư	Đường Tăng
Japanese	Genjō	Tō-Sanzō	Genjō-sanzō	Genjō-daishi	Tōsō
Korean	Hyeonjang	Dang-samjang	Hyeonjang-samjang	Hyeonjang-daesa	Dangseung
Meaning		Tang Dynasty Tripiṭaka Master	Tripiṭaka Master Xuanzang	Great Master Xuanzang	Tang Dynasty Monk

Less commonromanizationsof "Xuanzang" include Hyun Tsan, Hhuen Kwan, Hiuan Tsang, Hiouen Thsang, Hiuen Tsang, Hiuen Tsiang, Hsien-tsang, Hsyan-tsang, Hsuan Chwang, Huan Chwang, Hsuan Tsiang, Hwen Thsang, Hsüan Chwang, Hhüen Kwān, Xuan Cang, Xuan Zang, Shuen Shang, Yuan Chang, Yuan Chwang, and Yuen Chwang. Hsüan, Hüan, Huan and Chuang are also found. The sound writtenxinpinyinandhsinWade–Giles,which represents the s- or sh-like[ɕ]in today's Mandarin, was previously pronounced as the h-like[x]in early Mandarin, which accounts for the archaic transliterations withh.

Another form of his official style was "Yuanzang", written nguyên trang. It is this form that accounts for such variants as Yuan Chang, Yuan Chwang, and Yuen Chwang.

Tang Monk (Tang Seng) is also transliterated /Thang Seng/.

Another of Xuanzang's standard aliases is Sanzang Fashi (simplified Chinese:Tam tàng pháp sư;traditional Chinese:Tam tàng pháp sư;pinyin:Sānzàngfǎshī;lit.'Sanzang Dharma (or Law) Teacher'):Phápbeing a Chinese translation forSanskrit"Dharma"orPali/PrakritDhamma,the implied meaning being "Buddhism".

"Sanzang" is the Chinese term for the Buddhist canon, orTripiṭaka( "Three Baskets" ), and in some English-language fiction and English translations ofJourney to the West,Xuanzang is addressed as "Tripitaka."

Early life

Xuanzang was born Chen Hui (or Chen Yi) on 6 April 602 in Chenhe Village, Goushi Town (Chinese:Câu thị trấn), Luozhou (near present-dayLuoyang,Henan) and died on 5 February 664in Yuhua Palace ( ngọc hoa cung, in present-dayTongchuan,Shaanxi). His family was noted for its erudition for generations, and Xuanzang was the youngest of four children.His ancestor wasChen Shi(104–186), a minister of theEastern Han dynasty.His great-grandfather Chen Qin ( trần khâm ) served as the prefect of Shangdang ( thượng đảng; present-dayChangzhi,Shanxi) during theEastern Wei;his grandfather Chen Kang ( trần khang ) was a professor in theTaixue(Imperial Academy) during theNorthern Qi.His father Chen Hui ( trần huệ ) served as the magistrate ofJiangling Countyduring theSui dynasty.According to traditional biographies, Xuanzang displayed a superb intelligence and earnestness, studied with his father, and amazed him by his careful observance offilial pietyafter one such study about that topic.

His elder brother was already a monk in a Buddhist monastery. Inspired, at a young age, Xuanzang expressed interest in becoming aBuddhist monklike his brother. After the death of his father in 611, he lived with his older brother Chen Su (Chinese:Trần tố), later known as Zhangjie (Chinese:Trường tiệp), for five years at Jingtu Monastery (Chinese:Tịnh thổ tự) inLuoyang,supported by the Sui state. During this time he studiedMahayanaas well as variousearly Buddhist schools.

In 618, the Sui Dynasty collapsed and Xuanzang and his brother fled toChang'an,which had been proclaimed as the capital of theTang dynasty,and thence southward toChengdu,Sichuan.Here the two brothers spent two or three years in further study in the monastery of Kong Hui, including theAbhidharma-kośa Śāstra.The abbot Zheng Shanguo allowed Xuanzang to study these advanced subjects though he was young.

Taking the monastic name Xuanzang, he was fully ordained as a monk in 622, at the age of twenty.The myriad contradictions and discrepancies in the Chinese translations at that time prompted Xuanzang to decide to go to India and study in the cradle of Buddhism. He knew aboutFaxian's visit to India and, like him, sought original untranslated Sanskrit texts from India to help resolve some of these issues.

Pilgrimage

Dates

Xuanzang started his pilgrimage to India in either 627 or 629 CE, according to two East Asian versions. The 627 CE version is found inGuang hongming jifrom Daoxun and is also in Japanese and Korean texts. The 629 CE is found in Chinese and western versions. This confusion, though merely of two years, is of significance to western history.

The date when Xuanzang's pilgrimage started is not resolved in any of the texts that Xuanzang himself wrote. Further, he did not write his own biography or travelogue, rather he recited it to his fellow monks after his return from India. Three of his immediate collaborators wrote his biography, and thus leaving three versions and with variant details. All three of these versions begin his pilgrimage in 629 CE.

Yet, one version by Huili, states that Xuanzang met Yabghu Qaghan, someone who died in 628 CE according to Persian and Turkish records. If this detail in Xuanzang's biography and Persian-Turkish records are true, then Xuanzang must have left before Qaghan's death, or in 627 CE. In other words, some of the details in the surviving versions of Xuanzang biography were invented or a paleographic confusion introduced an error, or the Persian-Turkish records are unreliable. The Japanese version is based on 8th to 10th-century translations of texts that ultimately came from Xuanzang's monastery, which unfortunately has added to the confusion. Most sources state that Xuanzang started his pilgrimage in 629 CE.

Travel through Central Asia

Purpose of journey

The purpose of my journey is not to obtain personal
offerings. It is because I regretted, in my country,
the Buddhist doctrine was imperfect and the scriptures were
incomplete. Having many doubts, I wish to go and find out
the truth, and so I decided to travel to the West at the
risk of my life in order to seek for the teachings of
which I have not yet heard, so that the Dew of
the Mahayana sutras would have not only been sprinkled at
Kapilavastu, but the sublime truth may also be known in
the eastern country.

—Xuanzang(Translator: Li Yung-hsi)

Kingdom of Agni

In 630 CE, he arrived in the kingdom of Agni(Yanqi, in a place calledTurpan). Here he met the king, a Buddhist along with his uncle Jnanachandra and precept Mokshagupta, who tried to persuade him to quit his journey and teach them Buddhist knowledge. He declined and they equipped him further for his travels with letters of introduction and valuables to serve as funds. Xuanzang observed that the country of Agni had more than ten monasteries following theSarvastivadaschool ofHinayanaBuddhism, with two thousand monks who ate "three kinds of pure meat"with other foods, rather thanvegetarianfood only that would be consistent with Mahayana Buddhist teachings. Therefore, the Buddhists in this country had stagnated in their Buddhist teachings.

Kingdom of Kuchi

Moving further westward, Xuanzang met about two thousand Turkic robbers on horses. The robbers began fighting with each other on how to fairly divide the loot. After the loot had thus been lost, they dispersed.Xuanzang thereafter reached the country ofKuchi.This country of 1000 li by 600 li, had over one hundred monasteries with five thousand monks following the Sarvastivada school of Hinayana Buddhism, and studying its texts in "original Indian language".

The biographies of Xuanzang then describe implausible tales of a dragon race. This region was created by dragons from the waters metamorphosing into horses to mate and create dragon-horses, also into men and mating with women near this region to create dragon-men who ran as fast as the dragon-horses. These were men who would massacre an entire city and leave a deserted place.

Baluka and other kingdoms

Further west he passedAksubefore turning northwest to cross the Tian Shan and thenTokmakon its northwest. He met the greatKhaganof theGöktürks.After a feast, Xuanzang continued west then southwest toTashkent,capital of modernUzbekistan.Xuanzang describes more monasteries, such as the Eastern Cakuri monastery and Ascarya monastery, with Buddha's footprints and Buddha idols. According to Xuanzang's accounts, mystical light emanated from Buddha's footprints on "fast days". In the country of Baluka, theSarvastivadaschool ofHinayanaBuddhism was in vogue. He crossed the countries of Samarkand, Mimohe, Kaputana, Kusanika, Bukhara, Betik, Horismika and Tukhara. These had cities near rivers or lakes, then vast regions with no inhabitants, little water or grass. He describes warring factions of Turk chieftains in control, with "illness and pestilence" rampant.

From here, he crossed a desert, icy valleys and thePamir range(which linkTian Shan,Karakoram,Kunlun,Uparisyenaand theHimalayamountain ranges). Here, observed Xuanzang, the wind is cold and "blows with a piercing vehemence" (Li Rongxi translation). Ferocious dragons live here and trouble the travellers particularly those who wear "reddish brown" color clothes. Thereafter, he crossed past a salty sea, one narrow from north to south and long from east to west, he calls the Great Pure Lake. He describes supernatural monsters, fishes and dragons living in this lake. The Xuanzang travelogues then rush through the names of many countries, stating that more details are provided in the return part of his journey, as he crosses into country ofBactra(modernBalkh). He adds that the Hinayana Buddhist schools were followed in all these regions.

In the capital of the country of Bactra, states Xuanzang, is a monastery with a Buddha's idol decorated with jewels and its halls studded with rare precious substances. The Buddhist monastery also has an image ofVaishravanadeity as its guardian. The monastery and the capital attracts repeated raids from the Turk chieftains who seek to loot these precious jewels. This monastery has a large bathing pot that looks dazzlingly brilliant and has a Buddha's tooth relic and Buddha's broom made of "kasa grass". Outside is a vihara built ages ago, and manystupasto honor thearhats(Buddhist saints).

Kingdom of Bamiyana

South of Bactra is the country of Kacik, then the Great Snow Mountains with valleys "infested with gangs of brigands" (Li Rongxi translation). Crossing this pass, thereafter is the country ofBamiyana(a part of modernAfghanistan).There, state his travelogue is a colossal statue of standing Buddha, carved from a rock in the mountains, some one hundred and forty feet tall and decorated with gems. This valley has Buddhist monasteries, and also a colossal copper statue of the Buddha, that is over a hundred foot tall. He was told that it was cast in separate parts and then joined up together. To the east of a monastery in the Bamiyana valley was aReclining BuddhaenteringParinirvanathat was over one thousand foot long. The people and the king of this valley serve the Buddhist monks, records Xuanzang.

Xuanzang describescolossal Buddhascarved into the rocks of Bamiyan region (above: 19th-century sketch, destroyed by theTalibanin 2001).

Heading east and crossing the Black range, Xuanzang describes the country ofKapishi,where the Mahayana tradition of Buddhism had come in vogue. It had over 100 monasteries with stupas. More than 6000 monks, mostly Mahayana, studied here. Along with these Buddhist monasteries, states his travelogue, there were over ten Deva temples (Hindu) with "heretical believers who go about naked and smear dust over their bodies", translates Li Rongxi.Furthermore, in the same capital region, there is a Hinayana monastery with 300 monks at the northern foothills.

The citizens of this country, adds Xuanzang, fondly recall "King Kanishka ofGandhara"(2nd-century CE,Kushan empire). To its east are the "City of Svetavat temple" and the Aruna Mountain known for its frequent avalanches. His travelogue then describes several popular legends about a Naga king. He also describes miraculous events from a Buddhist stupa, such as raging flames bursting out of them leaving behind stream of pearls. The citizens here, states Xuanzang, worship pieces of Buddha's remains that were brought here in more ancient times. He mentions four stupas built in this area by kingAshoka.

Travel through India and South Asia

Reconstructed route of Xuanzang over 629–645 CE through India. Along with Nalanda in Bihar, he visited locations that are now in Kashmir, Gujarat, Madhya Pradesh, Odisha, Tamil Nadu, and Bangladesh.

To Xuanzang, he entered India as he crossed the Black range and entered the country of Lampa. His travelogue presents India in fascicles separate from those for Central Asia. He, however, does not call it India, but the phonetic equivalent of what previously has been variously interpreted as "Tianzhu" or "Shengdu" or "Xiandou". More recent scholarship suggests the closest pronunciation of the 7th-century term in his travelogues would be "Indu".

Xuanzang states that India is a vast country over ninety thousand li in circuit, with seventy kingdoms, sea on three sides and snow mountains to its north. It is a land that is rich and moist, cultivation productive, vegetation luxuriant.He adds that it has its own ancient customs, such as measuring its distance as "yojana",equal to forty li, but varying between thirty and sixteen depending on the source. They divide day and night into kala, and substances into various divisions, all the way to a fineness that they call indivisible and emptiness. The country has three seasons: hot, cold, rainy according to some Buddhists; while others say it is four: three months each of spring, summer, monsoon, and autumn.

The kingdoms of India have numerous villages and cities. Their towns and cities have square walls, streets are winding and narrow, with shops lined along these roads. Wine is sold in shops on the side streets. Those whose profession is butchering, fishing, executioners, scavengers (people that kill living beings and deal with products derived from them) are not allowed to live inside the cities. The cities are built from bricks, while homes are either made mostly from bricks or from "wattled bamboo or wood". Cottages are thatched with straw and grass.

The residents of India clean their floor and then smear it with a preparation of cow dung, followed by decorating it with flowers, unlike Chinese homes. Their children go to school at age seven, where they begin learning a number of treatises of the five knowledges – first grammar, second technical skills which he states includes arts, mechanics, yin-yang and the calendar, third medicine, fourth being logic, and fifth field of knowledge taught is inner knowledge along with theory of cause and effect.

After further similar introduction covering the diverse aspects of the Indian culture he observed, including fashion, hair styles, preference for being barefoot, ritual washing their hands after releasing bodily waste, cleaning teeth by chewing special tree twigs, taking baths before going to their temples, worshipping in their temples, their alphabet that contains forty seven letters, the diversity of languages spoken, how harmonious and elegant they sound when they speak their languages, Xuanzang presents the various kingdoms of India.

Xuanzang includes a section on the differences between the Hinayana and Mahayana Buddhist communities. There are eighteen sects in Buddhism, according to Xuanzang. They stand against each other, debate "various viewpoints, as vehemently as crashing waves". Though they share the same goal, they study different subjects and use sharp words to argue. Each Buddhist sect has different set of rules and regulations for their monks.The monks who cannot expound a single text must do the routine monastic duties (cleaning monastery and such). Those who can expound one Buddhist text flawlessly is exempt from such duties. Those who can recite two texts, get better quality rooms. Monks who can expound three Buddhist texts get attendants to serve them, while the few monks who can expound all four are provided with lay servants. Expounders of five texts have elephants for travel, while six texts entitles them to security retinue.

Kingdom of Lampa, Nagarahara, and Gandhara

Xuanzang describes Lampaka (modernLaghman,near the source of Kabul river) as the territory of north India, one whose circuit is more than 1000 li and where all monasteries studied Mahayana Buddhism.They have tens of Deva temples (Hindu) which heretics (non-Buddhists) frequent.To its southeast is the country of (modernNangarhar), with many Buddhist monasteries and five Deva temples. The number of monks here, however, are few.

The stupa are deserted and in a dilapidated condition. The local Buddhists believe that the Buddha taught here while flying in the air, because were he to walk here, it caused many earthquakes. Nagarahara has a 300 feet high stupa built byAshoka,with marvellous sculptures. Xuanzang paid homage by circling it. Both Lampaka and Nagarahara countries were independent with their own kings, but they have become a vassal of the BuddhistKingdom of Kapisafound nearBamiyana.

The monasteries in these kingdoms are splendid, with four corner towers and halls with three tiers. They have strange looking figures at the joints, rafters, eaves and roof beams. The Indians paint the walls, doors and windows with colors and pictures. People prefer to have home that look simple from outside, but is much decorated inside. They construct their homes such a way that they open towards the east.

Xuanzang also describes implausible events such as glowing rock footprints of Buddha, dragons, tales of Naga, a stupa in which is preserved the Buddha's eyeball as "large as a crabapple" and that is "brilliant and transparent" throughout, a white stone Buddha idol that worked miracles and "frequently emitted light".The travelogue states that Xuanzang went into a dark cave here where dangerous beings lived, recitedSrimaladevi Simhanadasutra,and they became Buddhists. Thereafter they all burnt incense and worshipped the Buddha with flowers.

Some five hundred li (~200 kilometer in 7th-century) to the southeast is the country ofGandhara– which some historic Chinese texts phonetically transcribed asQiantuowei.On its east, it is bordered by the Indus river, and its capital isPurusapura.

This is the land of ancient sages and authors of Indicsastras,and they include Narayanadeva, Asanga, Vasubandhu, Dharmatrata, Monaratha and Parshva.To the southeast ofPurusapuracity is a 400-foot-high stupa built byEmperor Kanishka,one with nearly 2000 feet in diameter and a 25 layer wheel on the top. There is a large monastery near it. Gandhara has numerous holy Buddhist sites, and Xuanzang visited and worshipped all of them.He calls the stupas and the Buddha images in this region as "magnificent" and made with "perfect craftmanship".

Kingdom of Udayana, Kashmira

Heading north towardsKashmir,he arrived in the city ofPushkalavati,with many holy Buddhist sites. Xuanzang worshipped at these "great stupas and big monasteries". Thereafter he reached the country of Udayana, through which flowed theSubhavastu river(now called Swat river). It had 1400 monasteries of five early Buddhist schools (of 18 sub-traditions) –Sarvastivada,Mahāsāṃghika,Kasyapiya, Mahisasaka and Dharmagupta. These schools became unpopular, as the later form of Mahayana prospered. According to Xuanzang, these monasteries of early Buddhist schools are desolate and attract few monks. He then reached the city of Hi-lo andManglaur.

In all these places, he mentions how the Buddha lived here in one of his previous lives (Jataka legends) and illustrated compassion-strength through his actions. There is a Buddhist temple northeast of Manglaur with the Avalokitesvara Bodhusattva image, one is noted for "its miraculous manifestations". Crossing another 1000 li, he reached Darada valley – the old capital of Udayana, with a 100 feet golden wood statue of Maitreya Boddhisattva. This statue, states his travelogue, was built by an artist who went three times into heaven to see how he looks and then carve the realistic image of him on earth.

Xuanzang describes thousands of monasteries and stupas in northwest India. Above: the ruins of Dharmarajika stupa, Taxila.

Xuanzang arrived in Taxila, after crossing a river with "poisonous dragons and evil animals". There, he visited a major Buddhist monastery of the Sautrantika school. From there, after covering some 2200 li, he passed through the country of Simhapura (Kalabagh), of Urasa (nowHazara), and then into Kashmira.He was received by the king, and numerous monks from the Jayendra monastery.Kashmira is land with a very cold climate and is often calm without any wind. The region has lakes, grows plenty of flowers and fruit, saffron and medicinal herbs. Kashmira has over 100 monasteries and more than 5000 monks. The residents revere four large stupas that were built in ancient times by Ashoka.

Emperor Kanishikatoo built many Buddhist monasteries here. He also had treatises with 960,000 words written on copper plates and had them stored in a newly built great stupa. The Kashmira region has numerous monks well versed with theTripitaka,states Xuanzang. He stays in Kashmira for two years and studies the treatises with them.

Xuanzang describes many events where he is helped by both Buddhists and non-Buddhists. For example, he describes leaving the city of Sakala and Narasimha, then passing with his companions through the Great Palasha forest. They get robbed and are walked towards some dry pond to be killed. A monk and he slip away. They hurry towards a village. Near it, they meet a Brahmana who is tilling his land. They tell him that robbers attacked them and their companions. The Brahmin goes to the village and beats a drum and blows a conch. About 80 men gather, and together they proceed to rescue the companions of Xuanzang.

While other rescued companions of his wail about the loss of all their property, Xuanzang reminds them that they should all be happy to be alive and not worry about the loss of property. The villagers help his companions and him by hosting them before the resume their journey.Yet, elsewhere, Xuanzang also recites the implausible tale of meeting a Brahmama who was 700 years old and had two associates, each over a 100 year old, who had mastered all of the Vedas and the BuddhistMadhyamika sastra.He calls them heretics (non-Buddhists). These heretics help him and his companions get new garments and food. He stayed with this implausibly old Brahmana for a month, and studied theMadhyamika sastrawith him.

The memorial of Pāṇini

To the northeast of Varsha country, states Xuanzang, there is a lofty mountain with a bluish stone image ofBhimadevi.She is the wife ofMahesvara.It is a great site of pilgrimage, where Indians from very far come with prayers. At the foot of this mountain is another temple forMahesvarawhere ceremonies are performed by naked heretics who smear ash on their body.About 30 li (about 12 kilometers in 7th-century) southeast from these temples isSalatura,which says Xuanzang was the birthplace ofRishi Pāṇiniand the author of "Sabda-vidya-sastra".

Inspired byMahesvara,this Rishi set out to "make inquiries into the way of learning" (Li Rongxi translation). He thoroughly studied all written and spoken language, words in ancient and his times, then created a treatise of one thousand stanzas. The heretics (Hindus) transmit this text orally from teacher to pupil, and it is this that makes the Brahmanas of this city "great scholars of high talent with knowledge of wide scope". They have an image ofPāṇiniinstalled in reverence of him in this city ofSalatura.

Kingdoms of Takka, Jalamdhara, Sthanesvara, Mathura, Matipura, Kapitha

The country of Takka is south ofKashmira,extending from the Indus river to its west andVipashariver to its east. They produce abundant quantities of non-sticky rice and wheat, also gold, brass, iron and other metals. They do not believe in Buddhism, and pray in several hundreddevatemples. This country has ten Buddhist monasteries left. There were many more before, states Xuanzang. These were destroyed few hundred years ago, during the rule of a king named Mahirakula (Mihirakula). The king did this in anger because when he asked the monasteries in his domain for a Buddhist teacher to teach him Buddhism, the Buddhists did not send to him any learned scholar. Mahirakula cruel deed against the Buddhists triggered the king of Magadha to go to war with him. Mahirakula is defeated, forgiven but returns to power by assassinating the king of Kashmira and Gandhara. Xuanzang recites the hearsay stories he heard about Mahirakula's continued cruelty and destruction of 1600 stupas and monasteries. Xuanzang then describes the surviving monasteries in Sagala with hundreds of Buddhist monks, along with its three colossal stupas, each over 200 feet tall, two built by Ashoka.

Xuanzang visited the country of Chinabhukti next, which he states got its name because a region west of the Yellow river was a vassal state ofEmperor Kanishka.From there, duringKanishka's reign, peaches and pears plantations were imported into Chinabhukti, northern India. Further northeast, he visited a Buddhist monastery of theSarvastivadaschool with 300 monks. He describes another colossal stupa that is over 200 feet tall built byEmperor Ashoka.Near this, states Xuanzang, are numerous small stupas and large Buddhist caves. Around this monastery in the Himalayan hills are "hundreds and thousands of stupas, built so closely together than their shadows touch one another" (Li Rongxi translation). From there, he visited Jalamdhara. It grows non-sticky rice and cereals, its forest are luxuriant, the region is lush with flowers and fruits. They have 50 monasteries with over 2000 monks studying Mahayana and Hinayana traditions of Buddhism. They also havedevatemples where heretics smear their bodies with ashes (Shiva-Hinduism).

From Jalambhara, Xuanzang travelled northeast through jagged peaks, deep valleys and dangerous trails into the Himalayan country of Kuluta. It is surrounded by mountains, and has abundant fruits, flowers and trees. It has twenty monasteries and over a thousand Buddhist monks studying mostly Mahayana Buddhism. It has fifteendevatemples frequented by heretics (Hindus). This region has many caves where BuddhistarhatsandRishis(saints) live.He then headed south, into the country of Shatadru. Here, writes Xuanzang, people wear "gorgeous, extravagant" clothes, the climate is hot and citizens are honest and friendly by custom. It has ten monasteries, but ruined and with few monks.He visits the country of Pariyatra, where they have plenty of cattle and sheep, as well as a type of rice that they harvest in sixty days after planting. This region has eight ruined monasteries and tendevatemples. The monks study Hinayana Buddhism here.

Xuanzang describes Ganges river with blue waters, who heretics believe carries "waters of blessedness", and in which a dip leads to expiation of sins.

Xuangzang next arrived in the country ofMathura,calling it a part of central India.This region is fertile, people love mangoes, they produce cloth and gold. The climate is hot, the people are genial and good by custom, they advocate learning and virtue, states Xuanzang.This country has over twenty monasteries with over two thousand monks studying Hinayana and Mahayana Buddhism. Manydevatemples are also found in this country. He describes the ritual carrying and worship of the Buddha and Buddhist deities in this country with incense and flowers scattered in streets. He visits and praises the Govinda monastery in the Mathura country.Next he visits the country of Sthanesvara, which has wealthy but unkind citizens who show off their wealth. It has three Buddhist monasteries with over seven hundred monks, a lustrous and clean colossal stupa which witnesses "many divine manifestations". It also has well over hundreddevatemples and numerous heretics.

The country ofSrughnahasGangesriver to its east andYamunariver in the middle of it. These people are like those in Sthanesvara country. They believe in heretical ideas (Hindu) and are honest by nature, states Xuanzang. They cherish learning, arts and crafts, and cultivate wisdom, blessedness. In this country are five Buddhist monasteries, over thousand monks mostly studyingHinayana,and over one hundreddevatemples with numerous heretics.East of this region is the Ganges river with dark blue waters and strange creatures living in it, but these creatures do not harm people. The water of Ganges is sweet in taste, and the heretics believe it to contain the "water of blessedness", and that bathing in it causes sins to be expiated.

After crossing Ganges, he entered into the country of Matipura. Here, according to Xuanzang, half of the population is Buddhist and the other believe in heterodox religions. The climate is cooler and more temperate, its people are honest and esteem learning. The king of this country worships at thedevatemples. The Matipura country has ten monasteries and over eight hundred monks, mostly studying Hinayana. Over fiftydevatemples are frequented by the heretics here. Xuanzang describes thesastrascomposed and under study at the major Buddhist monasteries of Matipura.This region has the city of Mayura, densely populated and with a greatdevatemple near the Ganges river. The heretics call it the "Gate of the Ganges". People from all five parts of India – east, north, west, south, central – come here crossing long distances on pilgrimage and to bathe at these gates. This place has numerous rest and almshouses, where the "isolated, solitary and needy people get free food and medical service".North of this place is the country of Brahmapura, densely populated with prosperous and rich people. Colder in climate, here people are rude and violent by custom. This region has five Buddhist monasteries and tendevatemples.Southeast of here, states Xuanzang, is the country of Ahicchattra with ten monasteries and a thousand monks belonging to the Sammitiya sect of Hinayana Buddhism. It has fivedevatemples where heretics smear their bodies with ashes. The country of Vilashana and Kapitha are south and southeast of Ahicchattra. Most people in Vilashana are non-Buddhists, and there are two monasteries here with three hundred Buddhist monks. In Kapitha, there are four monasteries teaching Hinayana Buddhism, and they have over a thousand monks. Along with these Buddhist institution, Kapitha has tendevatemples. Kapitha, states Xuanzang, has a "beautifully constructed monastery with many lofty and spacious buildings adoerned with exquisite carvings" (Li Rongxi translation). It has Buddha statue at the top,Indrastatue at left of the entrance andBrahmastatue to the right.

Kingdoms of Kanyakubja, Ayodhya, Prayaga, Kausambi, Visaka

The country ofKanyākubja,also called Kusumapura, has theGangesRiver to its west, with flowery forests of brilliant colors, transparent waters and prosperous people. They are simple and honest by custom, states Xuanzang, with handsome and graceful features. They cherish arts and literature, speak lucidly. Half of the population is Buddhist, half heretics. The Buddhists study bothMahayanaandHinayanateachings. The heretics have over two hundreddevatemples.

The current monarch isHarshavardhana,a Hindu ofBais Kshatriyalineage. Three of his ancestors were also monarchs, and they were all known to the Chinese monarchs as virtuous. Xuanzang then recites, at length, the story of prince Shiladitya and how he constructed both major monasteries and temples, feeding hundreds of Buddhist monks and hundreds of Hindu priests on festive days. He describes numerous monasteries in the southeast of its capital, along with large Buddhist temple made of stone and brocks, with a thirty feet tall Buddha statue. To the south of this is temple, states Xuanzang, is a Surya temple built from bluestone. Next to theSuryatemple is a Mahesvara (Shiva) temple also made from bluestone. Both are profusely carved with sculptures.About 100 li to the southeast of Shiladitya's capital, states Xuanzang, is the Navadevakula city on the eastern bank ofGangesriver. It is surrounded by flowery wood, has three monasteries with five hundred monks, and a multi-tiered terraceddevatemple that is "exquisitely constructed" (Li Rongxi translation).

About 600 li to the southeast is the country ofAyodhya.It grows abundant amounts of cereals, is blessed with fruits and flowers. People are benign and dedicate themselves to arts and crafts. Ayodhya has over a hundred monasteries and three thousand monks studyingHinayanaandMahayana Buddhism.Its capital has tendevatemples. This is the country where some of the key shastras of theSautrantikaschool of Buddhism were composed.A few hundred li east of Ayodhya is the country of Ayamukha. Here too, states Xuanzang, people are honest and simple. They have five monasteries with over one thousand monks, mostly studying Hinayana. Near them are tendevatemples.

Xuanzang describes Prayaga as a great city where Ganges and Yamuna meet, one where people ritually fast, bathe and give away alms.

About 700 li southeast is the country ofPrayaga,on the banks ofYamunariver. It has luxuriant fruit trees and cereal crops, its people are kind and helpful. Most of them believe in heretical religions, and Prayaga has several hundreds ofdevatemples.At the south of this great city here is a forest full ofchampakaflowers with a 100 foot ancient stupa with collapsed foundation, originally built byAshoka.The city has a great temple with decorated buildings. At the east of this great city two rivers meet forming a dune that is over ten li wide, and it is this place that wealthy people and kings such as Shiladitya come on pilgrimage from ancient times and give alms. It is called the Grand Place of Almsgiving. Numerous people gather here and bathe at the confluence of two rivers, some drown themselves, believing that this washes away their sins and that it will give them a better rebirth.

Five hundred li fromPrayagais the country ofKausambi.It produces abundant quantities of non-sticky rice and sugarcane. The citizens are bold, furious and dedicated to good deeds by custom. It has ten deserted and dilapidated Buddhist monasteries, attended by about three hundred monks. The country has fiftydevatemples and numerous non-Buddhists. In the capital, within the palace is a Buddhist temple with a Buddha statue made from sandalwood. This Buddha image "emits divine light" sometimes, states Xuanzang. He adds thatKausambiis the place that Buddhists text predict is where theBuddha Dharmawill come to an end in a distant future, therefore anyone who comes to this place feels sad and "sheds tears" (Li Rongxi translation).

He headed northeast, crossed Ganges river again, and this came to the country of Vishaka. He calls its people sincere and honest by custom, fond of learning. It has twenty monasteries and three thousand monks studyingHinayana Buddhism.Vishaka has numerous non-Buddhists and over fiftydevatemples.

Kingdoms of Sravasti Kushinagara, Baranasi, Nepala

In Fascicle 6 of the travelogue manuscript, Xuanzang focuses on some of the holiest sites in Buddhism. He begins withShravasti(present-day northeasternUttar Pradesh), describing it to be a country of over six thousand li in circuit. The capital city is desolate, states Xuanzang, though some residents still live here. There are over hundred monasteries in its capital city, many dilapidated, where monks studyHinayana Buddhism.The country has hundreddevatemples.He saw the decaying remains ofPrasenajit's palace, then to its east the Great Dhamma Hall stupa, another stupa and a temple for the maternal aunt of the Buddha. Next to these, states Xuanzang, is the great stupa ofAngulimala.About five li (~2 kilometers in 7th century) south of the city is theJetavanagarden with two 70 feet high pillars standing, but the monastery there is in ruins. One pillar has a wheel carved at its top, the other a bull. Xuanzang saw all the monuments associated with theShravastilegends with the Buddha, though many of these were in dilapidated condition. He also saw a Buddhist temple 60 feet high with a seated Buddha image, and adevatemple about the same size as the Buddha temple, both in good condition. Over sixty li to the northwest of Shravasti capital, he saw a series of stupas built byAshokaforKashyapa Buddha,one who lived for "twenty thousand" years, states Xuanzang.

Xuanzang visited Sravasti site (above), the place where the Buddha spent most of his time after enlightenment.

FromShravasti,Xuanzang travelled southeast to the country ofKapilavastu.This country has no ruler, he states, and every city has its own lord. Well over a thousand monasteries were in this region, but most are dilapidated. Some three thousand monks continue to studyHinayana Buddhismin many of these monasteries. This country has twodevatemples. He also describes a Buddhist temple with painting of a prince riding on a white horse, as well many Buddhist monuments and legends about the Buddha's early life in this region, as well as those of theShakyaclan.

After Kapilavastu, he went eastward to the country of Ramagrama (Rama). The region is sparsely populated, the towns and villages in a dilapidated condition. He mentions a stupa where a snake-dragon comes out of the pond to circumambulate it, as well as elephants pick flowers and come to scatter on this stupa, according to Xuanzang. There is a monastery near this special stupa, where monks study Hinayana. Some hundred li to the east is another colossal stupa in good condition, one built by Ashoka.Past this forest is the country ofKushinagara,where towns and villages are deserted and in a dilapidated condition. He describes a large brick temple with reclining Buddha. He describes many monuments and sites he was able to see where numerous legends of the Buddha played out, including the site where he was cremated.

In Fascicle 7, Xuanzang describes five countries. He starts withBaranasi,stating the country hasGangesriver to its west. The city is densely populated, with tightly packed homes in its lanes. The people are "enormously wealthy", mild and courteous by nature. Few here believe in Buddhism, most are heretics (Hindus). The country has over thirty Buddhist monasteries with three thousand monks studying Hinayana. There are over one hundreddevatemples, most dedicated to Mahesvara (Shiva). Some of these heretic followers go naked and smear their bodies with ash.On the west bank of Varana river near Baranasi, is a great stupa that is 100 feet tall and was built byAshoka.Before it is a standing green-stone pillar polished as smooth as a mirror, states Xuanzang. He describes many more stupas, pillars and monasteries in Baranasi country.

AfterBaranasi,he visits the country of Garjanapati, where he finds the Aviddhakarna monastery that is "very exquisitely" carved with decorative sculptures. It is lush with flowers, with reflections in the pond nearby. From there he heads north ofGangesand visits a largeNarayanatemple. It has storied pavilions and terraces, the numerousdevastatues are "carved from stone with the most exquisite craftsmanship". About thirty li to the east of thisNarayanatemple is anAshokabuilt stupa, with a twenty feet high pillar and lion image on its top.From there he walked toVaishali,where says Xuanzang, people are honest and simple by custom. They study both orthodox Buddhist and heterodox non-Buddhist doctrines. The country of Vaishali has hundreds of monasteries, but only a few have monks and are in good condition. He describes the Svetapura monastery with lofty buildings and magnificent pavilions.

AfterVaishali,he headed north and reached the country of Vriji. This country mostly venerates the non-Buddhistdevatemples and doctrines, states Xuanzang. It has over ten monasteries with less than a thousand Buddhist monks.He then travelled to the country ofNepala,near the Snow Mountains. It has many flowers and fruits, yaks and two-headed birds. The people here, says Xuanzang, are rude and disparaging by nature, but skilled in craftsmanship. Their Buddhist monasteries anddevatemples touch each other, and people simultaneously believe in Buddhist and non-Buddhist doctrines. The country has two thousand monks who study Hinayana and Mahayana teachings.

Kingdoms of Magadha, Iranaparvata, Champa, Kajangala, Kamarupa

In Fascicle 8 of the travelogue, Xuanzang begins with the country ofMagadha.The country and its capital is sparsely populated. A fertile land, it produces a fragrant form of rice with extraordinary lustre. It regularly floods during the monsoon season, and during these months one can use a boat to travel. People are honest and simple here, and they revere Buddhism. Magadha has fifty monasteries and over ten thousand monks. It also has tens ofdeva' temples.

According to Xuanzang, there is city south of riverGangesin Magadha. It is very ancient. When human life was "innumerable years" long, it was calledKusumapura.One can see the very ancient foundations of Kusumapura. Later, when human life span reduced to "several thousand years", its name was changed toPataliputra.Towards the north of his royal city is a huge standing pillar ofEmperor Ashoka.There once were many monasteries,devatemples and stupas here, but several hundred such Buddhist and non-Buddhist monuments are in dilapidated and ruined condition, states Xuanzang.

He then describes several legends associated with Ashoka, along with several stupas and monasteries he found in good condition.For example, he describes theTiladhaka monasteryabout 300 li southeast of the Magadha capital. It has four courts, lofty terraces, multi-storied pavilions where thousands of monks continue to studyMahayana Buddhism.Within this monastery complex, states Xuanzang, there are three temples, the center one with a thirty foot tall Buddha idol, another has a statue ofTara Bodhisattva,the third has a statue ofAvalokitesvara Bodhisattva.

He visitsGayaand theBodhi tree.Near the tree, he states there is theMahabodhi monasterywith many buildings and courtyards. Inside these buildings are "most wonderful, and exquisitely done decorative paintings", states Xuanzang. It is painted in gold, silver, pinkish blue, lustrous white and semitransparent pigments, with the Buddha's ornaments in the panel embedded with gems and jewels.

After crossing the Maha river, visiting many stupas, monasteries,Rishi Vyasa's hill, Vipula hill, Pippala Cave, Bamboo temple and other monuments, Xuanzang arrived inRajagriha(present-dayRajgir) andNalanda University.He stayed and studied atNalanda.

At Nalanda, he was in the company of several thousand monks. Xuanzang studiedlogic,grammar,Sanskrit,and theYogacaraschool of Buddhism during his time at Nalanda withSilabhadra.He describes Nalanda as a place with "azure pool winds around the monasteries, adorned with the full-blown cups of the blue lotus; the dazzling red flowers of the lovely kanaka hang here and there, and outside groves ofmangotrees offer the inhabitants their dense and protective shade "(translation of Rene Grousset).

According to Grousset, the founders of Mahayana idealism,AsangaandVasubandhutrainedDignaga,who trainedDharmapalaand whose student wasSilabhadra.Thus Xuanzang had reached his teacherSilabhadra,who made available to Xuanzang and through him to the Sino-Japanese world the entire heritage of Buddhist Mahayana thought, and theCheng Weishi Lun,Xuanzang's great philosophical treatise, is none other than theSummaof this doctrine, "the fruit of seven centuries of Indian Buddhist thought."In this scripture, Xuanzang appears to a certain extent as the continuator of both Asanga and Vasubandhu.

FromNalanda,Xuanzang travelled through several kingdoms, including Iranaparvata, Champa, from there toPundravardhanaandSylhet(in present-dayBangladesh.There Xuanzang found 20 monasteries with over 3,000 monks studying both theHinayanaand theMahayana.One of them was the Vāśibhã Monastery, where he found over 700 Mahayana monks from all over Eastern India.He visitedKamarupa(present-day Assam and northeastern India),Samatata,Tamralipti,Kalingaand other regions, which Xuanzang calls as "domain of east India".

Kingdoms of Kalinga, Multan, Andhra, Chola, Dravida and Malakuta

Xuanzang turned southward and travelled towardsAndhradesato visit theviharasat theAmaravati StupaandNagarjunakonda.He stayed at Amaravati and studied theAbhidhammapitakamtexts.He observed that there were many viharas at Amaravati and some of them were deserted. He later proceeded toKanchi,the capital of thePallavasand has visited the Vaikunta Perumal Temple and also said that Kanchi was a strong center of Buddhism. He continued travelling toNasik,Ajanta,Malwa;from there he went toMulasthanaand Pravata before returning to Nalanda again.

Kingdoms of Konkanapura, Maharashtra, Malawa, Valabhi, Gurjara, Ujjayani, Sindhu, Langala, Avanda, Varnu

Xuanzang was welcomed toKanyakubjaat the request of theEmperor Harshavardhana,who was an ally of KumarBhaskaravarmanofKamarupa,to attend a greatBuddhistSanghathere which was also attended by both the monarchs as well as several others from neighboring kingdoms, Buddhist monks, Hindus, and Jains. Emperor Harsha invited Xuanzang toKumbha MelainPrayagwhere he witnessed the Emperor's generous distribution of gifts to the poor.

After visitingPrayag,he returned to the imperial capital ofKanyakubjawhere he was given a grand farewell byEmperor Harsha.Travelling through theKhyber Passof theUparisyenamountain range, Xuanzang passed throughKashgar,Khotan,andDunhuangon his way back to China. He arrived in the capital, Chang'an, on the seventh day of the first month of 645, 16 years after he left Chinese territory, and a great procession celebrated his return.

Return journey

Eighth centuryDunhuang cavemural depicting Xuanzang returning from India

Other sites

Return to China

On his return to China in 645 CE, Xuanzang was greeted with much honor but he refused all high civil appointments offered by the still-reigning emperor,Emperor Taizong of Tang.Instead, he retired to a monastery and devoted his energy to translating Buddhist texts until his death in 664 CE. According to his biography, he returned with "over six hundred Mahayana and Hinayana texts, seven statues of the Buddha and more than a hundredsarirarelics. "In celebration of Xuanzang's extraordinary achievement in translating the Buddhist texts,Emperor Gaozong of Tangordered renowned Tang calligrapherChu Suiliang(Chử toại lương) and inscriber Wan Wenshao (Vạn văn thiều) to install twostelestones, collectively known asThe Emperor's Preface to the Sacred Teachingsin Chinese (Nhạn tháp thánh giáo tự), at theGiant Wild Goose Pagoda.

Chinese Buddhism (influence)

Statue of Xuanzang atLongmen Grottoes,Luoyang

During Xuanzang's travels, he studied with many famous Buddhist masters, especially at the famous center of Buddhist learning at Nalanda. When he returned, he brought with him some 657Sanskrittexts. With the emperor's support, he set up a large translation bureau inChang'an(present-dayXi'an), drawing students and collaborators from all overEast Asia.He is credited with the translation of some 1,330 fascicles of scriptures into Chinese. His strongest personal interest in Buddhism was in the field ofYogācāra ( du già hành phái ), orConsciousness-only( duy thức ),and he founded a school taking after that tradition in China.His 7th-century scholarship on Yogacara has a major influence on Chinese Buddhism, and then on East Asian Buddhism.

The force of his own study, translation, and commentary of the texts of these traditions initiated the development of theFaxiangschool ( pháp tương tông ) in East Asia. Some of Xuanzang's students, such asKuiji( khuy cơ, 632–682) andWŏnch'ŭk(613–696), become influential authors in their own right.Although theFaxiangschool itself did not thrive for a long time, its theories regardingperception,consciousness,Karma,rebirth,etc. found their way into the doctrines of other more successful schools. Xuanzang's closest and most eminent student was Kuiji ( khuy cơ ) who became recognized as the first patriarch of the Faxiang school. Xuanzang's logic, as described by Kuiji, was often misunderstood by scholars of Chinese Buddhism because they lacked the necessary background inIndian logic.

Xuanzang was known for his extensive but careful translations of Indian Buddhist texts to Chinese, which have enabled subsequent recoveries of lost Indian Buddhist texts from the translated Chinese copies. He is credited with writing or compiling theCheng Weishi Lunas a commentary on these texts. His translation of theHeart Sutrabecame and remains an important milestone in all East Asian Buddhist sects.

The Perfection of Wisdom Sutra

Xuanzang returned to China with three copies of theMahaprajnaparamita Sutra.Xuanzang, with a team of disciple translators, commenced translating the voluminous work in 660 CE, using all three versions to ensure the integrity of the source documentation.Xuanzang was being encouraged by a number of his disciple translators to render an abridged version. After a suite of dreams quickened his decision, Xuanzang determined to render an unabridged, complete volume, faithful to the original of 600 chapters.

Original works

Main article:Records of the Western Regions

Though Xuanzang is mainly known for his translation work, he also wrote a few original works.

In 646, under the Emperor's request, Xuanzang completed his book,Records of the Western Regions,which has become one of the primary sources for the study ofmedievalCentral Asia and India.This book was first translated into French by the SinologistStanislas Julienin 1857.

Xuanzang also wrote a large treatise onYogacaraBuddhist philosophy, theCheng Weishi Lun.

There is also another original text calledBashi guiju songBát thức quy củ tụng (Verses on the Structure of theEight Consciousnesses).

There was also a biography of Xuanzang written by the monk Huili ( tuệ lập ). Both books were first translated into English bySamuel Beal,in 1884 and 1911 respectively.An English translation with copious notes by Thomas Watters was edited byT.W. Rhys DavidsandS.W. Bushell,and published posthumously in London in 1905.

Editions

• Watters, Thomas (1904).On Yuan Chwang's Travels in India, 629-645 A.D. Vol.1.Royal Asiatic Society, London.Volume 2.Reprint. Hesperides Press, 1996.ISBN978-1-4067-1387-9.
• Beal, Samuel (1884).Si-Yu-Ki: Buddhist Records of the Western World, by Hiuen Tsiang.2 vols. Translated by Samuel Beal. London. 1884. Reprint: Delhi. Oriental Books Reprint Corporation. 1969.Vol. 1,Vol. 2
• Julien, Stanislas, (1857/1858).Mémoires sur les contrées occidentales,L'Imprimerie impériale, Paris.Vol.1Vol.2
• Li, Rongxi (translator) (1995).The Great Tang Dynasty Record of the Western Regions.Numata Center for Buddhist Translation and Research. Berkeley, California.ISBN1-886439-02-8

Legacy

Xuanzang TempleinTaiwan

Xuanzang'sRecords of the Western Regionsis the longest and most detailed account of the countries of Central and South Asia that has been bestowed upon posterity by a Chinese Buddhist pilgrim. While his main purpose was to obtain Buddhist books and to receive instruction on Buddhism while in India, he ended up doing much more. He has preserved the records of the political and social aspects of the lands he visited.

His record of the places visited by him inBengal— mainly Raktamrittika nearKarnasuvarna,Pundranagaraand its environs,Samatata,TamraliptiandHarikela— have been very helpful in the recording of the archaeological history of Bengal. His account has also shed welcome light on the history of 7th century Bengal, especially theGaudakingdom underShashanka,although at times he can be quite partisan.

Xuanzang obtained and translated 657 Sanskrit Buddhist works. He received the best education on Buddhism he could find throughout India. Much of this activity is detailed in the companion volume to Xiyu Ji, the Biography of Xuanzang written by Huili, entitled the Life of Xuanzang.

His version of theHeart Sutrais the basis for all Chinese commentaries on the sutra, and recitations throughout China, Korea, Vietnam, and Japan.His style was, by Chinese standards, cumbersome and overly literal, and marked by scholarly innovations in terminology; usually, where another version by the earlier translatorKumārajīvaexists, Kumārajīva's is more popular.

In fiction

Xuanzang's journey along theSilk Road,and the legends that grew up around it, inspired theMingnovelJourney to the West,one of the great classics ofChinese literature.The fictional counterpartTang Sanzangis the reincarnation of the Golden Cicada, a disciple ofGautama Buddha,and is protected on his journey by four powerful disciples. One of them, themonkey,was a popular favorite and profoundly influencedChinese cultureand contemporaryJapanesemangaand anime (including the popularDragon BallandSaiyukiseries), and became well known in the West byArthur Waley's translation and later the cult TV seriesMonkey.

In theYuan Dynasty,there was also aplayby Wu Changling ( ngô xương linh ) about Xuanzang obtaining scriptures.

The movieXuanzangwas released in 2016 as an official Chinese and Indian production. It was offered as candidate for Best Foreign Language Film at the 89th Academy Awards due to its camera work, but ultimately was not nominated.

Relics

A skull relic purported to be that of Xuanzang was held in theTemple of Great Compassion,Tianjinuntil 1956 when it was taken to Nalanda—allegedly by theDalai Lama—and presented to India. The relic was in thePatna Museumfor a long time but was moved to a newly built memorial hall in Nalanda in 2007.TheWenshu MonasteryinChengdu,Sichuanprovince also claims to have part of Xuanzang's skull.

Part of Xuanzang's remains were taken fromNanjingby soldiers of theImperial Japanese Armyin 1942, and are now enshrined atYakushi-jiinNara,Japan.In November 1965, the relics of Xuanzang were returned by the Japanese government to Taiwanese government and eventually enshrined inXuanzang Temple,Taiwan.

Gallery

• 
  An illustration of Xuanzang fromJourney to the West,a fictional account of travels.
• 
  Golden statue of Xuanzang. Giant Wild Goose Pagoda, Xi'an
• 
  Xuanzang Memorial Hall in Nalanda, Bihar, India.
• 
  Statue of Xuanzang.Great Wild Goose Pagoda,Xi'an.
• 
  Statue of Xuanzang in front of Giant Wild Goose Pagoda, Xi'an
• 
  Statue of Xuanzang at Rangkut Banasram Pilgrimage Monastery inBangladesh

See also

• Cheng Weishi Lun
• Great Tang Records on the Western Regions
• Giant Wild Goose Pagoda
• Silk Road transmission of Buddhism
• Buddhist Hybrid Sanskrit
• Chinese Translation Theory
• Chinese exploration
• Faxian
• Song Yun
• Yijing
• Hyecho
• Xuanzang Temple,Nantou County,Taiwan
• A Record of Buddhist Practices Sent Home from the Southern Sea

References

Works cited

• Beal, Samuel, trans. (1911).The Life of Hiuen-Tsiang.Translated from the Chinese of Shaman (monk) Hwui Li. London. 1911. Reprint Munshiram Manoharlal, New Delhi. 1973. (a dated, abridged translation)
• Bernstein, Richard (2001).Ultimate Journey: Retracing the Path of an Ancient Buddhist Monk (Xuanzang) who crossed Asia in Search of Enlightenment.Alfred A. Knopf, New York.ISBN0-375-40009-5.
• Christie, Anthony (1968).Chinese Mythology.Feltham, Middlesex: Hamlyn Publishing.ISBN0600006379.
• Gordon, Stewart.When Asia was the World: Traveling Merchants, Scholars, Warriors, and Monks who created the "Riches of the East"Da Capo Press, Perseus Books, 2008.ISBN0-306-81556-7.
• Julien, Stanislas (1853).Histoire de la vie de Hiouen-Thsang,par Hui Li et Yen-Tsung, Paris.
• Yung-hsi, Li (1959).The Life of Hsuan Tsang by Huili (Translated).Chinese Buddhist Association, Beijing.(a more recent, abridged translation)
• Li, Rongxi, trans. (1995).A Biography of the Tripiṭaka Master of the Great Ci'en Monastery of the Great Tang Dynasty.Numata Center for Buddhist Translation and Research. Berkeley, California.ISBN1-886439-00-1(a recent, full translation)
• Nattier, Jan. "The Heart Sutra: A Chinese Apocryphal Text?".Journal of the International Association of Buddhist StudiesVol. 15 (2), p. 153-223. (1992)PDFArchived29 October 2013 at theWayback Machine
• Saran, Mishi (2005).Chasing the Monk's Shadow: A Journey in the Footsteps of Xuanzang.Penguin Books.ISBN978-0-14-306439-8
• Sun Shuyun(2003).Ten Thousand Miles Without a Cloud(retracing Xuanzang's journeys). Harper Perennial.ISBN0-00-712974-2
• Waley, Arthur (1952).The Real Tripitaka, and Other Pieces.London: G. Allen and Unwin.
• Watters, Thomas (1904–05).On Yuan Chwang's Travels in India.London,Royal Asiatic Society.Reprint, Delhi, Munshiram Manoharlal, 1973.
• Wriggins, Sally Hovey.Xuanzang: A Buddhist Pilgrim on the Silk Road.Westview Press, 1996. Revised and updated asThe Silk Road Journey With Xuanzang.Westview Press, 2003.ISBN0-8133-6599-6.
• Wriggins, Sally Hovey (2004).The Silk Road Journey with Xuanzang.Boulder, Colorado: Westview Press.ISBN0-8133-6599-6.
• Yu, Anthony C. (ed. and trans.) (1980 [1977]).The Journey to the West.Chicago and London: The University of Chicago Press.ISBN978-0-226-97150-6(fiction)

Further reading

• Bhat, R. B. & Wu, C. (2014). Xuan Zhang's mission to the West with Monkey King. New Delhi: Aditya Prakashan, 2014.
• Sen, T. (2006).The Travel Records of Chinese Pilgrims Faxian, Xuanzang, and Yijing,Education About Asia 11 (3), 24-33
• Weerawardane, Prasani (2009).Journey to the West: Dusty Roads, Stormy Seas, and Transcendence,biblioasia 5 (2), 14-18
• Kahar Barat (2000).The Uygur-Turkic Biography of the Seventh-Century Chinese Buddhist Pilgrim Xuanzang: Ninth and Tenth Chapters.Indiana University, Research Institute for Inner Asian Studies.ISBN978-0-933070-46-2.
• Jain, Sandhya & Jain, Meenakshi (2011). The India they saw: Foreign accounts. New Delhi: Ocean Books.

External links

• Xuanzang Memorial, Nava Nalanda Mahavihara on Google Cultural Institute
• Details of Xuanzang's life and worksInternet Encyclopedia of Philosophy
• "Đại từ ân tự tam tàng pháp sư truyện ( toàn văn )".Archived fromthe originalon 13 February 2005.Chinese text ofThe Life of Hiuen-Tsiang,by Shaman (monk) Hwui Li (Hui Li) ( sa môn tuệ lập )
• Verses Delineating the Eight Consciousnessesby Tripitaka Master Xuanzang of the Tang Dynasty, translation, and explanation by Ronald Epstein (1986)