The study of "Sinicization of Religion" has become a major topic of concern in the theoretical community. General Secretary Xi Jinping emphasized at the 2021 National Conference on Religious Work that in order to deepen the sinicization of religion in China, it is necessary to effectively address prominent issues that affect the healthy inheritance of religion in China. To implement this requirement, it is necessary to deepen theoretical research and make breakthroughs and updates in ideological concepts. This article attempts to address several major epistemological confusions in order to deepen the theoretical exploration of the sinicization of religion. 1、 The relationship between the so-called "universality" and sinicization is a major ideological dilemma faced by world religions, especially monotheistic religions, in the issue of sinicization. In recent years, scholars and religious figures at home and abroad have been questioning whether the proposition of "adhering to the direction of sinicization of Chinese religions" can be established, and whether it means completely denying the universality of monotheistic religions and completely transforming China's Catholicism, Christianity, and Islam? In fact, this doubt is due to misunderstanding, as there is no true understanding of the two basic concepts of "universality" and "Sinicization", nor is there a profound understanding of the dialectical relationship between the two. For a long time, the term "universality" used in the study of world religions has mainly appeared in the writings of European and American scholars. It not only carries Western religious colors, but also has sparked controversy due to its ambiguity. According to the Catholic interpretation, the so-called "universal church" refers to the "Catholic Church" represented by the Catholic Church, as opposed to the "local church"; Theologian Lana emphasized that Catholicism is an "absolute religion" designed for the general public, and does not recognize any other religion as having this "universality". This explanation inevitably raises objections. Christian scholar McGonagall refuted that the term 'Catholic' in English is often confused with Roman Catholic, and that Catholicism is not the 'only Catholic Church'. The Christian Church formed by the European Reformation is both 'Catholic' and 'corrective'. Although the above debate has its specific historical, cultural, and sectarian background, if the origin and ambiguity of "universality" can be effectively distinguished, it will help objectively interpret this concept. The history of world religions shows that all major religious traditions believe themselves to be true and that their respective scriptures and doctrines have universality. In this regard, just as Catholicism and Christianity consider themselves "universal," do global religions such as Islam and Buddhism also hold such "faith confidence"? As for "Sinicization", in recent years, some scholars at home and abroad have been struggling to define this concept? What they find difficult to understand is that the term 'China' in the statement 'adhering to the direction of sinicization of religion in our country' actually refers to 'when or in what sense of China'? As a country with a long history and the only uninterrupted civilization in the history of world civilization, China naturally has a profound concept of "nation". According to archaeological discoveries, the term "China" first appeared in the inscription on the bronze vessel "He Zun" from the Western Zhou Dynasty: "Only King Wu conquered the Dayi merchants, and the court informed the heavens that the remaining residences were in China and were for the benefit of the people; The Book of Songs states: 'To benefit this China and to guide the four directions.'. Before and after the Han Dynasty, the term "China" not only became a specialized term covering the whole country, but also was used as a general term to summarize the dynasties and countries of various dynasties. The first biographical general history "Records of the Grand Historian" written by Sima Qian, a historian of the Western Han Dynasty, states that "from the Yellow Emperor to the Han and Wu Dynasties," in his writings, all ethnic groups living on Chinese soil are "descendants of the Yellow Emperor," and "Yao, Shun, Yu, Xia, Shang, Zhou, Qin, and Han" are a series of connected royal states. Therefore, "China" is used to summarize this three thousand year history. China, as the modern national consciousness of all ethnic groups in China, matured in the arduous history of modern China. Anthropologist Fei Xiaotong succinctly summarized that the Chinese nation, as a conscious national entity, was formed in the confrontation between China and Western powers over the past century, but as a free and independent national entity, it was formed over thousands of years of historical processes; Looking back at the formation process of the diverse and integrated pattern of the Chinese nation, its mainstream is composed of many dispersed ethnic units that, through contact, connection, and integration, form a diverse unity of 'I have you' and 'you have me'. According to Fei Lao's explanation, the term "Chinese nation" refers to the "over one billion people with ethnic identity within the current territory of China", which includes 56 ethnic units that are "diverse" and the Chinese nation is "unified"; The terms' Chinese nation 'and' ethnic unit 'mentioned here both contain the word' nation ', but their levels are different. The former refers to the' state '. The profound meaning of the above definition lies in firstly categorizing the "national identity of over a billion people" as "integrated Chinese national identity and national identity", and then interpreting the "diverse and integrated Chinese nation" and "Chinese territory where people of all ethnic groups coexist" as "country". Drawing on this profound understanding of Chinese traditional culture with a strong sense of patriotism, we can define the concept of "China" from a broader perspective of Chinese civilization history: the Chinese people of all ethnic groups take Chinese civilization as their main source, Chinese culture as their fundamental identity, and the territory of China as their homeland for survival. Continuing with the above discussion ideas, we strive to align "history and logic" and explain "what is the sinicization of religion" in a more fundamental and universal sense. The Peking University edition of the four volume book "History of Chinese Civilization" points out that Chinese civilization is diverse, but the evolution process is not the extinction of diverse civilizations, but their integration. The history of Chinese civilization can largely be seen as the integration of civilizations from different regions and ethnic groups in the process of communication. This diverse and integrated pattern of Chinese civilization was established as late as the Western Zhou Dynasty. Although there have been wars and turmoil since then, with the addition of new elements of civilization, no branch of civilization has split, and the diverse and integrated pattern of Chinese civilization has remained intact. Therefore, from the perspective of the evolution of Chinese civilization, there are two aspects that are particularly worth studying: one is the integration of many ethnic groups, and the other is the absorption of foreign cultures. In terms of the theoretical discussion on the sinicization of religion, the emphasis on "integration and absorption of two aspects" here can not only avoid discussing "passive adaptation" without discussing "integration and absorption", but also bring academic enlightenment for drawing lessons from other aspects. For example, we should not only focus on "integration, identification or adaptation" from a certain aspect or perspective. Instead, we should take whether we identify with "Chinese traditional culture as the root and soul" as the bottom line or benchmark, and mainly understand "sinicization of religion" as how various religions, whether originally "foreign" or "local", can take root in the Chinese land, integrate and adapt to the overall situation of Chinese culture, Chinese nation, and Chinese society. 2、 In recent years, some scholars at home and abroad have questioned the concept of "sinicization of religion" in discussions on the relationship between locality and sinicization, believing that this concept has "distinct Chinese characteristics" and lacks "universal theoretical basis". However, few scholars have raised objections to the commonly used "localization" in the study of world religious history. Is there any correlation between "localization" and "Sinicization", and what are the similarities and differences? The theoretical thinking of comparative religious scholar Smart can provide clarification and clarification for the above-mentioned problems. He first pointed out that world religions are like a vast ocean, and once researchers wander in them, they cannot narrowly define religion, but must have an exploratory spirit of cross-cultural communication. When examining major religions such as Buddhism, Catholicism, Christianity, Islam, etc., one must not ignore their diversity. For example, in the past, researchers often used a label to refer to "broad Christianity," but in reality, this monotheistic religious tradition is diverse, such as Catholicism, Eastern Orthodoxy, Coptic Christianity, Nestorianism, Aminiusm, Madoma Christianity, Lutheranism, Calvinism, Martyrdom, Baptism, Mennonism, Congregationalism, and so on, not to mention various and controversial emerging sects. This typical example is thought-provoking, as any widely spread religious form in the world possesses diversity. Although many denominations of major religions believe themselves to be true, objective and rational researchers have found in many countries or regions that different cultural backgrounds add regional, national, and situational characteristics to major religions. For example, the Lutheran Church in Germany is different from that in the United States, the Catholic Church in Ukraine is different from that in Ireland, and the Eastern Orthodox Church in Greece is different from that in Russia... Does this not mean that Lutheranism is "Germanized" in Germany and "Americanized" in the United States; Catholicism is "Ukrainized" in Ukraine and "Irianized" in Ireland; The Greek Orthodox Church is "Hellenized", while the Russian Orthodox Church is "Russified"... It can be inferred that religion and culture always permeate and influence each other, which can enable researchers to have a more specific and profound understanding of the phenomenon of localization from the perspective of world religious history. If we adopt an open perspective of comparative research on world religions and reflect on the phenomenon of localization of various religions, it can bring significant theoretical enlightenment. For example, tracing back to the early days of broad Christianity, the Hellenization of New Testament scriptures and theological thought can be referred to as its "initial localization", mainly writing New Testament texts and establishing theology in Greek, integrating concepts, categories, and philosophical theories from ancient Greek philosophy with Greek cultural traditions. Therefore, some Western classical scholars assert that without undergoing this localization process, broad Christianity would not have emerged. A deep analysis of the ideological and doctrinal reasons for the Reformation reveals that Luther's "Ninety Five Theses", especially his translation of the "First Popular Bible", are not only "nationalized and regionalized" in language, but also "contextualized and modernized" in classic interpretation and doctrinal thinking. The rising trend of liberation theology in Latin America has always been under the banner of "standing on the side of the weak, and the Gospel gives priority to the poor". The "localization and contextualization theology" advocated by Gutierrez, Bonino and others is by no means an abstract discussion of classical doctrines, but based on the reality of the Latin American News Agency, to overcome the theological empty talk of European and American scholars. The above typical examples indicate that the concept of "localization" has complex connotations and extensions in a broad history of Christianity, such as "Hellenization, Germanization, and Latification", which can be summarized as "regionalization, nationalization, contextualization, modernization, and adaptation to society" and other multiple meanings. The localization, nationalization, contextualization, and modernization of the translation and interpretation of religious classics are necessary measures for the dissemination of major religions. The translation and interpretation of Buddhist, Catholic, and Christian scriptures are like this, as is the translation and interpretation of the Quran. In the history of Islamic thought, there has been a millennium long debate over whether to translate the Quran. By the 1930s, the main translation school's viewpoint had finally prevailed due to adapting to the requirements of the times. According to incomplete statistics, there are about 200 translations of the Quran in over 60 languages. With the continuous expansion of research on the "Sinicization of Religion" in China's academic community, "Chinese Muslims" has set up a special column "International Observations on the Localization of Islam". The content of the paper covers a wide range of countries in Asia, Africa, Europe, North America and other regions, allowing readers to have a colorful overview of the history and current situation of Islamic localization. In summary, "localization" is not only a universal concept in the study of world religious history, but also its extension and connotation