唐僧玄奘西行拜佛取经之事,当时即已视作神奇,今所见《大唐西域记》、《大慈恩寺三藏法师传》皆出自玄奘本人或其门徒之手,神异处明显可见。唐人李亢之《独异志》、刘肃之《大唐新语》皆有进一步渲染。至宋人《大唐三藏取经诗话》出,原取经历史中的怪诞传说已演变为有意识创造的神话故事。如《行程遇猴行者处第二》、《遇深沙神第八》、《入鬼子母国处第九》、《经过女人国之处第十》及《入王母池之处第十一》等等。其中第十一章描写唐僧和猴行者至 The monk Xuanzang westbound praying for lessons learned at that time was already regarded as magical. What we have seen today is recorded in the book “The Western Regions of Datang” and “Three Tibetan Masters of the Great Ci’en Temple” from the hands of Xuan Zang himself or his disciples. Tang Jiang Li Kang’s “Allegiance”, Liu Su “Datang New Language” are further rendering. To the Song Dynasty, “Tang dynasty Sanjianjing poem” out of the original take the history of the grotesque legend has evolved into a myth of conscious creation. Such as “the second trip to meet the Monkey King”, “meet the dark sand eighth”, “Into the devil’s motherland at the ninth”, “after the woman’s country where the tenth” and “into the mother pool eleventh place” and so on . The eleventh chapter describes the monk and monk walker to