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The journey was influenced by a vision that Xuanzang experienced even after official refusal to travel by Emperor Taizong on grounds of safeguarding national security, Xuanzang’s state-supported decision (Hwui-Li 28).
The travel chronological of Xuanzang was as a result of the conflicting Chinese traditional principles and his adherence to the doctrines of Buddhism. Chinese followed filial piety and Confucian orthodoxy, but on the other hand, Buddhism advocated for Monatic discipline and Mahayana progressivism. Having undergone a confusion education system, Xuanzang sought to re-define the philosophies of Buddhism by going to the cradle land of Buddhism, India. Travel tales of Xuanzang, therefore, allow the audience to actualize the travel experiences of Xuanzang, in relation to the influential people he met in his journey and the resultant imperial and scholastic elements of the Buddhism in China (Wriggins 21).
During his journey, Xuanzang encountered different societies, each with their own traditional influence, Confucianism, Persian and Buddhis. Upon arrival in India at the Nalanda monastery, his incorporation as a Silabhadra disciple incorporated his observations in previous societies encountered to the taught philosophies at the monastery. India and China acknowledged his histrorian influence. In India, Xuanzang ousted notable Buddhist Indian potentates, Brahmins, Jains and heterodox Buddhists. Back in China, Xuanzang became the historian of the day. Even after leaving as an imperial fugitive, Emperor Taizong acknowledged his historical influence all over central Asia, influencing huge Chinese populations to adopt his Buddhist ideologies (Hwui-Li 182).
The reception from the different people he countered in his journey amused him, while bad encounters such as robbers and the Gobi Desert were the challenges along his route. During his journey, Xuanzang encountered a tale that almost resembled Greek tragedy. While at Silk Road,
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