Xuanzang, a name synonymous with scholarly devotion and intrepid travel, remains a pivotal figure in the history of Buddhism and cultural exchange between China and India. Born in 602 AD in what is now Henan province, China, this Buddhist monk embarked on an extraordinary journey. But Where Did Xuanzang Go, and what propelled him on such a remarkable pilgrimage? His quest for authentic Buddhist scriptures led him on a transformative odyssey to India, the birthplace of Buddhism, and back, leaving an indelible mark on history.
Xuanzang’s early life was steeped in scholarship. Coming from a family of learned individuals, he received a classical Confucian education. However, influenced by his elder brother, he discovered Buddhism, a spiritual path that deeply resonated with him. Moving to Chang’an and later Sichuan to avoid political unrest, Xuanzang immersed himself in Buddhist philosophy. It was during this period of intense study that he encountered discrepancies and contradictions within the existing Buddhist texts in China. Dissatisfied and driven by a thirst for deeper understanding, Xuanzang resolved to journey to India, the origin of Buddhist teachings, to seek original scriptures and resolve his doubts. Unable to secure official permission to travel, Xuanzang, fueled by unwavering determination, embarked on his historic pilgrimage in 629 AD, leaving Chang’an in secret.
His journey was nothing short of epic. Xuanzang’s route took him north of the formidable Takla Makan Desert, a treacherous expanse of sand and scorching heat. Along this arduous path, he traversed through vital oasis cities that dotted the Silk Road, including Turfan, Karashar, and Kucha. These cities served as crucial hubs of cultural and commercial exchange, offering respite and resources to travelers like Xuanzang. Continuing westward, his journey led him to Tashkent and Samarkand, major centers in Central Asia, each contributing to the rich tapestry of his experiences. Pushing further, Xuanzang crossed beyond the Iron Gates into Bactria, encountering diverse cultures and landscapes. The towering Hindu Kush mountains presented a formidable challenge, but he persevered, eventually reaching Kapisha, Gandhara, and Kashmir in northwest India. This region, steeped in Buddhist history and learning, marked his arrival on the Indian subcontinent. From there, Xuanzang’s travels extended down the Ganges River to Mathura, and further eastward to the heartland of Buddhism, finally arriving in 633 AD.
India became Xuanzang’s home and a vast learning ground for the next 17 years. He dedicated himself to visiting all the sacred sites revered in Buddhism, places intimately connected with the life of Buddha himself. His travels spanned the east and west coasts of the Indian subcontinent, immersing him in the diverse spiritual and philosophical landscape of India. However, the epicenter of his intellectual pursuits was the renowned Nalanda Monastery. This ancient university, a beacon of Buddhist learning, became Xuanzang’s primary destination. At Nalanda, he delved deep into the study of Sanskrit, Buddhist philosophy, and Indian thought, absorbing knowledge from the most learned scholars of the time. His scholarly prowess and deep devotion garnered immense respect. His reputation grew so profound that even King Harsha, the powerful ruler of North India, sought an audience with him, bestowing honors and patronage upon the esteemed monk. King Harsha’s support proved instrumental in facilitating Xuanzang’s eventual return journey to China, begun in 643 AD.
Xuanzang’s return to Chang’an in 645 AD was met with a hero’s welcome. After sixteen years of arduous travel and dedicated study, he brought back with him a treasure trove of Buddhist scriptures – 657 texts meticulously packed in 520 cases. The Tang capital erupted in tumultuous celebration, acknowledging the monk’s extraordinary achievement. Emperor Taizong himself received Xuanzang, captivated by his accounts of distant lands and diverse cultures. Impressed by Xuanzang’s wisdom and capabilities, the Emperor offered him a ministerial position in the court. However, Xuanzang, steadfast in his spiritual calling, respectfully declined the offer, choosing instead to dedicate his life to the propagation of Buddhism.
The remainder of Xuanzang’s life was devoted to the monumental task of translating the Buddhist scriptures he had brought from India. Though he could only translate a fraction of the vast collection – approximately 75 works in 1,335 chapters – these translations were of immense significance, including some of the most crucial Mahayana scriptures. Xuanzang’s scholarly focus centered on the Yogacara (Consciousness Only) school of Buddhist philosophy. Together with his disciple Kuiji, he established the Weishi school (Consciousness Only school) in China, profoundly influencing Chinese Buddhism. His seminal work, the Chengweishilun, a comprehensive translation of key Yogacara texts, along with Kuiji’s commentaries, laid the foundation for this school of thought, emphasizing the principle that all phenomena are manifestations of consciousness. Furthermore, Xuanzang documented his incredible journey in the Datang-Xiyu-Ji (“Records of the Western Regions of the Great Tang Dynasty”), a valuable historical and geographical record of the lands he traversed. In recognition of his profound contributions, the Emperor mourned Xuanzang’s death in 664 AD, canceling court audiences for three days as a mark of respect for this extraordinary monk and pilgrim.
Xuanzang’s journey was not merely a geographical expedition; it was a spiritual and intellectual voyage that enriched Buddhism in China and facilitated cultural exchange between East and West. His travels to India and back, the places he visited, and the knowledge he acquired and disseminated cemented his legacy as one of history’s most significant scholar-monks. When we ask where did Xuanzang go, the answer is not just a list of locations, but a testament to his unwavering dedication to knowledge, faith, and the pursuit of truth.
