Xuanzang in the context of "Kuiji"

East Asian Yogācāra refers to the Mahayana Buddhist traditions in East Asia which developed out of the Indian Buddhist Yogācāra (lit. "yogic practice") systems (also known as Vijñānavāda, "the doctrine of consciousness" or Cittamātra, "mind-only"). In East Asian Buddhism, this school of Buddhist idealism was known as the "Consciousness-Only school" (traditional Chinese: 唯識宗; ; pinyin: Wéishí-zōng; Japanese pronunciation: Yuishiki-shū; Korean: 유식종).

The 4th-century brothers, Asaṅga and Vasubandhu, are considered the classic founders of Indian Yogacara school. The East Asian tradition developed through the work of numerous Buddhist thinkers working in Chinese. They include Bodhiruci, Ratnamati, Huiguang, Paramārtha, Jingying Huiyuan, Zhiyan, Xuanzang and his students Kuiji, Woncheuk and Dōshō.

Mahayana Buddhism entered Han China via the Silk Road, beginning in the 1st or 2nd century CE. The first documented translation efforts by Buddhist monks in China were in the 2nd century CE via the Kushan Empire into the Chinese territory bordering the Tarim Basin under Kanishka. These contacts transmitted strands of Sarvastivadan and Tamrashatiya Buddhism throughout the Eastern world.

Theravada Buddhism developed from the Pāli Canon in Sri Lanka Tamrashatiya school and spread throughout Southeast Asia. Meanwhile, Sarvastivada Buddhism was transmitted from North India through Central Asia to China. Direct contact between Central Asian and Chinese Buddhism continued throughout the 3rd to 7th centuries, much into the Tang period. From the 4th century onward, Chinese pilgrims like Faxian (395–414) and later Xuanzang (629–644) started to travel to northern India in order to get improved access to original scriptures. Between the 3rd and 7th centuries, parts of the land route connecting northern India with China was ruled by the Xiongnu, Han dynasty, Kushan Empire, the Hephthalite Empire, the Göktürks, and the Tang dynasty. The Indian form of Buddhist tantra (Vajrayana) reached China in the 7th century. Tibetan Buddhism was likewise established as a branch of Vajrayana, in the 8th century.

By 4000 BCE, the Tibeto-Burmese people had reached Nepal either directly across the Himalayas from Tibet or via Myanmar and north-east India or both. By the late Vedic period, Nepal was being mentioned in various Hindu texts, such as the late Vedic Atharvaveda Pariśiṣṭa and in the post-Vedic Atharvashirsha Upanishad. The Gopal Bansa was the oldest dynasty to be mentioned in various texts as the earliest rulers of the central Himalayan kingdom known by the name 'Nepal'. The Gopalas were followed by Kiratas who ruled for over 16 centuries by some accounts. According to the Mahabharata, the then Kirata king went to take part in the Battle of Kurukshetra. In the south-eastern region, Janakpurdham was the capital of the prosperous kingdom of Videha or Mithila, that extended down to the Ganges, and home to King Janaka and his daughter, Sita.

Around 600 BCE, small kingdoms and confederations of clans arose in the southern regions of Nepal. From one of these, the Shakya polity, arose a prince who later renounced his status to lead an ascetic life, founded Buddhism, and came to be known as Gautama Buddha (traditionally dated 563–483 BCE). Nepal came to be established as a land of spirituality and refuge in the intervening centuries, played an important role in transmitting Buddhism to East Asia via Tibet, and helped preserve Hindu and Buddhist manuscripts.In 249 BCE, Emperor Asoka founded Lalitapatan city of Nepal. Emperor Ashoka was responsible for the construction of several significant structures in Nepal. These include the Ramagrama Stupa, Gotihawa Pillar of Ashoka, Nigali-Sagar Ashoka Pillar inscription, and the Lumbini pillar inscription of Ashoka. The Chinese pilgrims Fa-Hien (337 CE – c. 422 CE) and Xuanzang (602–664 CE) describe the Kanakamuni Stupa and the Asoka Pillar of currently Nepal region in their travel accounts. Xuanzang speaks of a lion capital atop the pillar, now lost. A base of a Pillar of Ashoka has been discovered at Gotihawa, a few miles from Nigali Sagar, and it has been suggested that it is the original base of the Nigalar Sagar pillar fragments.

The early Buddhist schools refers to the Indian Buddhist "doctrinal schools" or "schools of thought" (Sanskrit: vāda) which arose out of the early unified Buddhist monastic community (Saṅgha) due to various schisms in the history of Indian Buddhism. The various splits and divisions were caused by differences in interpretations of the monastic rule (Vinaya), doctrinal differences and also due to simple geographical separation as Buddhism spread throughout the Indian subcontinent.

The early Buddhist community initially split into two main Nikāyas (monastic groups, divisions): the Sthavira ("Elders"), and the Mahāsāṃghika ("Great Community"). This initial split occurred either during the reign of Aśoka (c. 268-232 BCE) or shortly after (historians disagree on the matter).

Journey to the West (Chinese: 西遊記; pinyin: Xīyóu Jì) is a Chinese novel published in the 16th century during the Ming dynasty and attributed to Wu Cheng'en. It is regarded as one of the great Chinese novels, and has been described as arguably the most popular literary work in East Asia. It was widely known in English-speaking countries through the British scholar Arthur Waley's 1942 abridged translation Monkey.

The novel is a fictionalized and fantastic account of the pilgrimage of the Chinese Buddhist monk Xuanzang, who went on a 19 year journey to India in the 7th century AD to seek out and collect Buddhist scriptures (sūtras). The novel retains the broad outline of Xuanzang's own account, Records of the Western Regions, but embellishes it with fantasy elements from folk tales and the author's invention. In the story, it deals entirely with the earlier exploits of Sun Wukong, a monkey born on Flower Fruit Mountain from a stone egg that forms from an ancient rock created by the coupling of Heaven and Earth, and learns the art of the Tao, 72 polymorphic transformations, combat, and secrets of immortality, and whose guile and force earns him the name Qitian Dasheng (simplified Chinese: 齐天大圣; traditional Chinese: 齊天大聖), or "Great Sage Equal to Heaven." Wukong was tasked by Bodhisattva Guanyin and the Buddha to become Tang Sanzang's first disciple, journeying with him to India and provides him with three other disciples who agree to help him in order to atone for their sins: Zhu Bajie, Sha Wujing and White Dragon Horse. Riding the latter, Sanzang and his disciples journey to a mythical version of India and find enlightenment through the power and virtue of cooperation.

Mihirakula (Gupta script: , Mi-hi-ra-ku-la, Chinese: 摩酰逻矩罗 Mo-hi-lo-kiu-lo), sometimes referred to as Mihiragula or Mahiragula, was the second and last Alchon Hun king of northwestern region of the Indian subcontinent between 502 and 530 CE. He was a son of and successor to Toramana of Huna heritage. His father ruled the Indian part of the Hephthalite Empire. Mihirakula ruled from his capital of Sagala (modern-day Sialkot, Pakistan).

In around 520 CE, the Chinese monk Song Yun met with Mihirakula. According to the 7th-century travelogue of the Chinese Buddhist pilgrim and student Xuanzang, Mihirakula ruled several hundreds of years before his visit, was initially interested in Buddhism, and sought a Buddhist teacher from monasteries in his domain. They did not send him a learned Buddhist scholar. Feeling insulted, he became anti-Buddhist and destroyed the monasteries in his kingdom.

Woncheuk (Korean: 원측; MR: Wŏnch'ŭk, c. 613–696) was a Korean Buddhist monk who worked in seventh century China. Woncheuk was a follower of Paramārtha (499–569) and the Shelun school of Yogacara. This school defended the view that there was a ninth consciousness called the "pure consciousness" (amalavijñāna), as opposed to just the eight consciousnesses of classical Yogacara. This position had been rejected by Xuanzang and Kuiji. Woncheuk later became a student of Xuanzang (c. 600–664) and worked in his translation team. Woncheuk's works attempt to reconcile the two traditions of East Asian Yogacara and often diverges from the interpretations of Xuanzang and Kuiji in favor of the views of Paramārtha.

Woncheuk's work was revered throughout China and Korea, even reaching Chinese rulers like Emperors Taizong, Gaozong of Tang and Empress Wu of Zhou. Woncheuk's exegetical work also influenced Tibetan Buddhism and the greater Himalayan region.