In 612 ad, Emperor Yang of the Sui Dynasty ordered him to become a monk in Luoyang. A 13-year-old boy was unable to take the exam because he was young, so he wandered outside the door and refused to leave. Zheng shanguo, the Minister of Dali temple, who was in charge of the monk, asked him why he wanted to become a monk. The young man replied, "I want to introduce the Tathagata far away and leave the Dharma in the near light." Zhengshanguo was amazed, so he made an exception and accepted him. This young man was later master Xuanzang. Unlike WuChengEn's "journey to the west", the real Xuanzang in history was a determined explorer, an accomplished translator and a master of Sanzang who created the school of Buddhism. Xuanzang was known as a "Saint monk" in the history of Chinese Buddhism. Liang Qichao called him "one of the people of the ages". Lu Xun considered him a "national backbone" who sacrificed his life to pursue Buddhism. Xuanzang was born in Chenliu, Henan Province (now Yanshi County, Henan Province) in the 20th year of the reign of Emperor Wen of the Sui Dynasty. He is a descendant of chenzhonggong, the chief of Taiqiu in the Han Dynasty. Xuanzang was smart and studious since he was young. He followed his father to learn Confucian classics and had high aspirations. At the age of 10, he lived in Luoyang Pure Land Temple with his second brother. Later, he was officially shaved in the Pure Land Temple, and his name was Xuanzang. Xuanzang listened to master Huijing's nirvana Sutra in the Pure Land Temple, and then followed master Huiyan to learn the Mahayana sutra. He made great progress in his studies and made excellent arguments. When the Sui dynasty fell and the Tang Dynasty was established, things were difficult. Xuanzang left Luoyang for Chang'an and then moved to Chengdu, Sichuan. In the fifth year of Wude (622), Xuanzang received a full precept in Chengdu. Then he went to Xiangzhou (now Anyang City, Henan Province), Zhaozhou (now Zhaoxian County, Hebei Province), and later returned to Chang'an. The journey to the west to seek Dharma is the most legendary chapter of Xuanzang's life. At the beginning of the Tang Dynasty, there were great differences on some major theoretical issues of Buddhism between the classics of Nirvana, Chengshi Lun, which were popular in the north, and the classics translated from the south, such as shelun and jushe Lun. Mages from all over the country had different understandings and were difficult to integrate. Therefore, Xuanzang vowed to go to India to directly explore the original scriptures, in order to remove all kinds of doubts in his heart and clear up the differences in Chinese Buddhist thought. Xuanzang's journey to the west to seek Dharma is not only an unprecedented feat of a Buddhist, but also a vivid portrayal of the Chinese nation's national spirit of learning and pursuing truth. At the beginning of the Tang Dynasty, people were forbidden to leave the country, and Xuanzang was determined to travel westward and sneak out of the customs. The journey to the west is fraught with difficulties and dangers. In the autumn of the first year of the reign of Zhenguan in the Tang Dynasty (627), Xuanzang set out from Chang'an to travel westward. Xuanzang's journey to the West was supported by many people. Despite this, he experienced many tests of life and death during his journey to the West. The next summer, Xuanzang finally arrived in India. In 629, Xuanzang began his study tour in India, where he inspected Buddhist traces and visited classics. In the winter of 631, he arrived at Nalanda Temple (the existing Nalanda temple in India was rebuilt with the assistance of the Chinese government). He took master Jie Xian as his teacher, studied yoga, and read Indian enlightenment, Manifesto, medical prescription, numerology, Brahman, etc. Five years later, Xuanzang left nalanta temple and continued to visit other parts of India. In 641, Xuanzang returned to nalantuo temple and gave lectures. He fought with outsiders and became increasingly famous. In 643, Xuanzang was promoted as the debater at the Mukden assembly in Qunu city. He advocated the theory of "truth only knowledge and quantity". Thousands of Indian samanas, Brahmans and laymen attended. Within 18 days, no one could refute Xuanzang's point of view, and the great and small Mahayana monks unanimously praised him as "Mahayana heaven" and "liberation heaven". A monk studying abroad was able to defeat all Indian monks, and Xuanzang won a great reputation. Even contemporary Indian students' textbooks contain ancient poems written by Xuanzang. Few Indian students do not know Xuanzang. In 645, Xuanzang refused to stay in India and returned to Chang'an. At that time, thousands of people vied to see the holy face. In the following 19 years, with the support of the Tang Dynasty, Xuanzang devoted himself to the translation of scriptures. Xuanzang returned to China with 657 Buddhist scriptures. Under his leadership, he translated 75 scriptures and 1335 volumes, mainly including the yogi's Earth theory, Daban ruosha Sutra, Dabi Vasha theory, etc. Xuanzang also wrote a record of the western regions of the Tang Dynasty with his disciple Bian Ji, describing the mountains, rivers, landforms, products, customs, etc. of more than 100 kingdoms he visited, which provided valuable documents for future generations to study the history of the western regions and India. People know about India before the 7th century mainly based on the records of the western regions of the Tang Dynasty. It can be said that without the western regions of the Tang Dynasty, Indians could hardly rebuild their ancient history. Smith, a British historian, once commented on Xuanzang: "it is impossible to exaggerate the importance of Xuanzang. The history of India in the Middle Ages was dark, and he was the only light." Xuanzang's journey westward to seek Dharma passed through Dunhuang. From the documents and murals preserved in the Dunhuang Grottoes, it can be found that Xuanzang had a great influence on the Dunhuang Grottoes. According to the documents of Dunhuang Scripture cave, in the second half of the 8th century, Tan Kuang, Cheng en, and other monks who studied idealism in Chang'an, successively came to Dunhuang from Chang'an to continue to promote idealism. There are more than 100 volumes of yogi's Earth theory translated by Xuanzang and related documents in Dunhuang Scripture cave. In Dunhuang Grottoes, there are many murals painted according to the Classics Translated by Xuanzang, such as the painting of the herbalist Sutra based on the herbalist glazed light Buddha's original wish merit Sutra, which became popular in the caves built from the prosperous Tang Dynasty to the Song Dynasty and became one of the main contents of Dunhuang Grottoes murals. In addition, six Buddhist Scripture drawings of Xuanzang are preserved in the caves of the Western Xia period in Dunhuang Grottoes. The pictures mainly include three images of monks, monkey walkers and horses, forming the rudiments of the well-known Tang monk, Monkey King and white dragon horse in journey to the West. In 647, Xuanzang, together with Caihuang and chengxuanying, translated Laozi into Sanskrit under the order of Emperor Taizong of the Tang Dynasty, and gave it to the eastern Tianzhu envoys to take back to the western regions. Lao Tzu translated by Xuanzang had a certain influence in India and even the western regions. In the 7th century, Sanskrit versions of Lao Tzu appeared in assami, India. The thought in the Sanskrit version of Lao Tzu may have some connection with Indian Esoteric Buddhism. Indian historians believe that Indian Esoteric Buddhism and Chinese Taoism have certain similarities in the view of heaven and Taoism. As an exotic culture, Buddhism was introduced into China and eventually developed into Chinese Buddhism. The translation of Buddhist scriptures played an important role. Xuanzang's profound academic attainments, the strong support of the imperial court, the strict translation field procedures, the "five no translation" translation principle, and the integration of the "struggle for literary quality" in the Chinese translation of Buddhist scriptures have all contributed to Xuanzang's translation career. After returning to China, the translation center of Hongfu Temple presided over by Xuanzang was in urgent need of domestic translation talents. He reported to fangxuanling and other court officials the "number of required proofs, conjugations, written receptions, and calligraphers". The officials elected 23 people, including 12 proofs, 9 conjugations, 1 philology, and 1 Sanskrit Sanskrit. It can be seen that the Tang Dynasty strongly supported Xuanzang's Buddhist scripture translation. Xuanzang was familiar with different types of Buddhist classics and versed in Sanskrit sentence patterns. He could understand even the subtleties. His profound attainments in both Sanskrit and Chinese languages and his profound understanding of the original texts of Buddhist scriptures have made their translation handy and easy to put in and out, and their translations are all excellent works. Comparing the Sutra translated by Gupta in the Sui Dynasty with the Sutra translated by Xuanzang, the text of Gupta's translation is awkward. For example, the opening chapter contains the sentence "the great bhikkhus are half a hundred bhikkhus"; However, Xuanzang translated it as "with the 1250 people in the great ruminants". In contrast, Xuanzang's translation is more close to the Chinese habit, which is fluent and easy to understand. In addition, Xuanzang put forward the "five no translation" principle of Buddhist scriptures translation, that is, transliteration is directly adopted in five cases without translation. Such as Sanskrit "bhagav ā?” There are six meanings. Gupta translates "Buddha", only "noble righteousness", and the other five meanings cannot be reflected. According to the principle of "five no translation", Xuanzang transliterated directly as "Bhagavad". On the contrary, it contains more meaning and has better effect. Xuanzang also used many translation methods in translating Buddhist scriptures, such as back translation of pronouns into nouns, compound word meaning translation and transformation of structure, addition, subtraction, change of word order, and borrowing of translated names. These methods made the Chinese translation of Buddhist scriptures more in line with China's ideological and cultural traditions, and the language more suitable for the reading habits of the Chinese people. Xuanzang's translation, like kumarosh's, is also called "new translation". On the basis of the comprehensive translation of the Sutras of India's knowledge only sect, Xuanzang compiled the theory of becoming knowledge only, which became the main theoretical basis for the establishment of knowledge only sect. Therefore, Xuanzang was regarded as the founder of the knowledge only sect. The only knowledge sect was carried forward by Xuanzang's disciple, Guan Ji. It was brilliant for a while. Although it has been inherited for three generations, the school of knowledge only has brought a new concept to Chinese traditional philosophy - "alaiye knowledge". In ancient China, people believed that "gods do not believe in non - categories, and people do not worship non - ethnic groups". If the carrier of good and evil retribution cannot be determined, the belief will be greatly reduced. Therefore, from Huiyuan of Lushan Mountain in the Eastern Jin Dynasty to Xuanzang's introduction of the "alaiya knowledge" of the Indian knowledge only sect, one of the main lines of thought is to establish a carrier to bear the karma of cause and effect. "Alaiya consciousness" is not only a revision of the Mahayana sect's "my Dharma is empty", but more importantly, it meets the Chinese people's demand for establishing a carrier to bear karma. In a certain sense, there is more or less the shadow of the "alaiye knowledge" of the school of idealism in the late Tang Dynasty, in the Neo Confucianism of the song and Ming Dynasties, and even in the Ming Dynasty, Wang Yangming's "conscience". Ancient Chinese philosophy emphasized image thinking rather than logic thinking. Before Xuanzang went to India, Ming studies (argumentative logic) was a very remote Science in China, so no one studied and promoted it. Although ancient Yinming was introduced into China in the middle of the 4th century, there was no response, let alone Chinese Yinming studies. From the second half of the 5th century to the beginning of the 6th century, Yinming school had a great change in India, and the ancient Yinming represented by Shi Qin was replaced by the new Yinming founded by chenna. Yinming school is about the reason of argument, which is one of the five compulsory schools in Indian Buddhism. The reason why Xuanzang was interested in Yinming school was that it was a new knowledge on the one hand, and it was a logical tool of knowledge only learning on the other hand. In India, Xuanzang always attached importance to the study and study of Yinming. After returning from his quest for Dharma, Xuanzang translated a number of works on Yinming studies, trained a large number of talents to carry forward chennaxin Yinming studies, made China the second hometown of Yinming studies, and trained Yinming talents for the Korean Peninsula and Japan. In the first month of 664, Xuanzang passed away in Yuhua temple. Xuanzang was another founder of Buddhism after the wise master and an important relay of the Sinicization of Buddhism. Xuanzang greatly promoted the historical process of the Sinicization of Buddhism in the aspects of Buddhist scripture translation, the creation of knowledge only Buddhism and the promotion of Yinming studies. (outlook new era)