Xuanzang

or Hsüan-tsang

born 600, Guoshi, China

died 664, Chang'an

Chinese Buddhist monk and pilgrim to India.

He received a classical Confucian education before converting to Buddhism. Troubled by discrepancies in the sacred texts, he left for India in 629 to study the religion at its source. He traveled by foot across Central Asia and reached India in 633. After study at the famous Nalanda monastery, he returned home in 645 to a hero's welcome, bringing back hundreds of Buddhist texts, including some of the most important Mahayana scriptures, and spent the rest of his life translating. Influenced by the Yogacara school, he established the Weishi ("Ideation Only") school of Buddhism, which won many followers in Japan as the Hossō school. The classic novel Xiyou ji was inspired by his life.

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▪ Buddhist monk

Wade-Giles romanization  Hsüan-tsang , original name  Chen Yi , honorary epithet  San-tsang , also called  Muchatipo , Sanskrit  Mokshadeva , or  Yuanzang 

born 602, Goushi, Luozhou, now Yanshi, Henan province, China

died 664, Chang'an, now Xi'an, China

      Buddhist monk and Chinese pilgrim to India who translated the sacred scriptures of Buddhism from Sanskrit into Chinese and founded in China the Buddhist Consciousness Only school. His fame rests mainly on the volume and diversity of his translations of the Buddhist sutras and on the record of his travels in Central Asia and India, which, with its wealth of detailed and precise data, has been of inestimable value to historians and archaeologists.

      Born into a family in which there had been scholars for generations, Xuanzang received a classical Confucian education in his youth, but under the influence of an older brother he became interested in the Buddhist scriptures and was soon converted to Buddhism. With his brother he traveled to Chang'an and then to Sichuan to escape the political turmoil that gripped China at that time. While in Sichuan, Xuanzang began studying Buddhist philosophy but was soon troubled by numerous discrepancies and contradictions in the texts. Not finding any solution from his Chinese masters, he decided to go to India to study at the fountainhead of Buddhism. Being unable to obtain a travel permit, he left Chang'an by stealth in 629. On his journey he traveled north of the Takla Makan Desert, passing through such oasis centres as Turfan, Karashar, Kucha, Tashkent, and Samarkand, then beyond the Iron Gates into Bactria, across the Hindu Kush (mountains) into Kapisha, Gandhara, and Kashmir in northwest India. From there he sailed down the Ganges River to Mathura, then on to the holy land of Buddhism in the eastern reaches of the Ganges, where he arrived in 633.

      In India, Xuanzang visited all the sacred sites connected with the life of the Buddha, and he journeyed along the east and west coasts of the subcontinent. The major portion of his time, however, was spent at the Nalanda monastery, the great Buddhist centre of learning, where he perfected his knowledge of Sanskrit, Buddhist philosophy, and Indian thought. While he was in India, Xuanzang's reputation as a scholar became so great that even the powerful king Harsha (Harṣa), ruler of North India, wanted to meet and honour him. Thanks largely to that king's patronage, Xuanzang's return trip to China, begun in 643, was greatly facilitated.

      Xuanzang returned to Chang'an, the Tang capital, in 645, after an absence of 16 years. He was accorded a tumultuous welcome at the capital, and a few days later he was received in audience by the emperor, who was so enthralled by his accounts of foreign lands that he offered the Buddhist monk a ministerial post. Xuanzang, however, preferred to serve his religion, so he respectfully declined the imperial offer.

      Xuanzang spent the remainder of his life translating the Buddhist (Buddhism) scriptures, numbering 657 items packed in 520 cases, that he brought back from India. He was able to translate only a small portion of this huge volume, about 75 items in 1,335 chapters, but his translations included some of the most important Mahayana scriptures.

      Xuanzang's main interest centred on the philosophy of the Yogacara (Vijnanavada) school, and he and his disciple Kuiji (632–682) were responsible for the formation of the Weishi (Fa-hsiang) (Consciousness Only school) in China. Its doctrine was set forth in Xuanzang's Chengweishilun (“Treatise on the Establishment of the Doctrine of Consciousness Only”), a translation of the essential Yogacara writings, and in Kuijhi's commentary. The main thesis of this school is that the whole world is but a representation of the mind. While Xuanzang and Kuiji lived, the school achieved some degree of eminence and popularity, but with the passing of the two masters the school rapidly declined. Before this happened, however, a Japanese monk named Dōshō arrived in China in 653 to study under Xuanzang, and, after he had completed his study, he returned to Japan to introduce the doctrines of the Ideation Only school in that country. During the 7th and 8th centuries, this school, called Hossō by the Japanese, became the most influential of all the Buddhist schools in Japan.

      In addition to his translations, Xuanzang composed the Datang-Xiyu-Ji (“Records of the Western Regions of the Great Tang dynasty”), the great record of the various countries passed through during his journey. Out of veneration for this intrepid and devout Buddhist monk and pilgrim, the Tang emperor canceled all audiences for three days after Xuanzang's death.

      Two studies of Xuanzang are Arthur Waley's The Real Tripitaka, pp. 11–130 (1952), a popular biography written in a lively and interesting style, and the more complete biography by René Grousset, Sur les traces du Bouddha (1929; In the Footsteps of the Buddha), which discusses the life of the Chinese pilgrim against the background of Tang history and Buddhist philosophy.

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