The Triumph at Kanauj and a King’s Reluctance

In 641 CE, the Chinese Buddhist monk Xuanzang stood at the pinnacle of his intellectual and spiritual journey. Having just concluded the historic Kanauj Debate—a grand philosophical assembly convened by Emperor Harsha (戒日王)—where he defended Mahayana Buddhism against rival schools, Xuanzang’s reputation in India was unparalleled. Yet, even as scholars and kings celebrated his brilliance, the monk faced an unexpected obstacle: his hosts refused to let him leave.

Harsha, the powerful ruler of northern India, invited Xuanzang to attend a 75-day “Great Almsgiving Assembly” (无遮大会), a lavish Buddhist charity event. Bound by monastic duty (“A bodhisattva cultivates both wisdom and merit,” Xuanzang conceded), he accepted. But when the event ended, Harsha still hesitated to grant departure. Meanwhile, King Kumarabhata (鸠摩罗王) of Kamarupa made a tempting offer: “Stay in my kingdom, and I shall build 100 monasteries in your honor.”

The Art of Diplomatic Persuasion

Trapped between royal patrons, Xuanzang deployed a masterstroke of rhetoric steeped in Buddhist doctrine. Invoking karmic consequences, he warned:

“China lies far away, and its people learned of Buddhism late. Though they grasp its essence, much remains unclear—this is why I came. Now that my mission is fulfilled, I must return. The sutras say: ‘Those who obstruct the Dharma shall be reborn blind for generations.’ If you detain me, countless Chinese will lose the chance to learn the Dharma. Do you not fear such retribution?”

This appeal to spiritual accountability proved decisive. Harsha relented, offering to fund Xuanzang’s return via the safer maritime route—a testament to thriving Tang Dynasty-India sea trade. Yet the monk declined, revealing a deeper motive.

A Promise to a Dead King: The Overland Ordeal

Xuanzang insisted on retracing his perilous overland journey to honor a 15-year-old pledge. “When I first journeyed west,” he explained, “King Qu Wentai of Gaochang (高昌王) sponsored my travels and begged me to visit upon my return. I cannot break this bond.” Unbeknownst to him, Gaochang had since fallen to Tang forces, and the king had died—a tragic irony underscoring Xuanzang’s loyalty.

Harsha furnished 3,000 gold coins, 10,000 silver coins, and an elephant for transport. Kumarabhata gifted a rainproof cloak (the sole item Xuanzang accepted). As the monk departed in 641, kings and subjects wept, escorting him miles beyond the capital.

Disasters and Divine Interventions

Guarded by Harsha’s envoys, Xuanzang’s caravan grew into a “traveling university” with pilgrims joining en route. Yet catastrophe struck at the Indus River (信度河). A sudden storm capsized their boats, drowning 50 scripture bundles and rare seeds—a loss mirroring Journey to the West’s fictional “final trial.” King Kanishka of Kapisa (迦毕试王) later explained: “The river punishes those smuggling India’s flora abroad.”

Forced to delay, Xuanzang spent 50 days reconstructing texts from neighboring kingdoms. His fame preceded him: the King of Kashmir (迦湿弥罗) traveled personally to pay respects before the monk resumed his trek.

Cultural Encounters in Central Asia

Crossing the Hindu Kush, Xuanzang documented vanishing civilizations:

– The Horned Women of Himatala: In a Hephthalite (嚈哒) remnant state, widows wore wooden horns—one for each deceased in-law. This matched Wei Shu records but revealed evolving customs.
– The “Han-Sun Descendants” (至那提婆瞿呾罗): A Persian legend told of a Chinese princess, stranded en route to marriage, who bore a solar deity’s child. Their hybrid dynasty ruled for centuries, mummifying kings in mountain tombs.

The Final Stretch: Politics and Piety at Khotan

By 644, Xuanzang reached Khotan (于阗), a Buddhist oasis in modern Xinjiang. Here, he:
1. Reported to Emperor Taizong: After 17 years abroad (including 2 years delayed by kings), Xuanzang sent a humble letter seeking pardon for his initial illegal departure.
2. Cataloged Cultural Hybridity: He recorded Khotan’s silk industry (smuggled from China via a hidden princess) and its blend of Indian and Central Asian art.

Legacy: Between History and Myth

Xuanzang’s 6,500-mile odyssey bridged civilizations:
– Textual Revival: His 657 translated Sanskrit works revitalized Chinese Buddhism.
– Geographic Insights: Great Tang Records on the Western Regions became a primary source for Silk Road history.
– Literary Immortality: While Journey to the West fantastically distorted his travels, the real Xuanzang’s diplomacy, grit, and scholarly rigor remain unparalleled.

As his elephant crossed the Pamirs toward Dunhuang, Xuanzang carried not just scriptures, but the living memory of a world that would soon vanish beneath desert sands and new empires. His homecoming—like his journey—was anything but simple.