1. Equivalence Studies in China Xuan Zang#8217;s version, a great Buddhist monk in China, held a view that translation ”must be truthful and understandable to the populace”. To some degree, his idea of being truthful is similar to equivalence and has something in common with equivalence in the west. Yan Fu#8217;s version, a famous translator in China, put forward the triple criteria of faithfulness, intelligibility, and elegance. ”Faithfulness” means that the translation should equivalent to the original text. ”Intelligibility” states that translation work ought to be intelligible to the receptors . ”Elegance” requires that the translation should be smooth and artistic. He also claims that ”Faithfulness without intelligibility is no translation at all”. 2. Equivalence Studies in the West Roman Jakobson#8217;s version introduces the concept of ” Equivalence in difference”. He states that there is no absolute equivalence between different signs and translators can explain the external messages through information. Equivalence in difference is the cardinal problem of language and the pivotal concern of linguistics. J.C. Catford#8217;s version, a famous translator, has a well-known concept of textual equivalence. He states that translation is the replacement of textual material in one language by equivalence textual material another language. Nida#8217;s version put forward functional equivalence theory which focus on reader#8217;s response rather than the correspondence between the source language and target language. In Nida#8217;s opinion, translation is not only the equivalence of meaning, but also includes semantics and styles. What#8217;s more, he divided functional equivalence into different degrees of adequacy from minimal to maximal effectiveness on the basis of both cognitive and experiential factors. 2.3. Previous Studies on English versions of Bian Cheng. Chen Lina and Guo Ying#8217;s version, discussed folklore translation strategies in English versions of Bian Cheng and concluded four methods to translate folk customs, namely adding notes, literality, domestication and conversion. Literality corresponds to domestication. Adding notes can keep a balance between language and culture and conversion can solve the problems in the folk cognition of the same thing because of the differences of countries, regions and culture. Deng Gaofeng#8217;s version, compared three English versions of Bian Cheng from the perspective of Xiangxi culture transmission. He selected some translation of dialect, appellation, religious culture and so on to have a specific comparison and analyzed their translation strategies. Deng Gaofeng believed that ”Chinese culture going out” requires translators to grasp the relationship between culture transmission and reception of readers. To transfer and spread Chinese culture through translation, Chinese and the west should cooperate. Guan Xia#8217;s version, compared the translation of culture-loaded words in English versions of Dai Naidie and Jin Jiefu. She believes that different style of translators corresponds with their culture consciousness. Translator's cultural identity, the times and their audience can make us understand their choice of translation strategies. In addition, Dai#8217;s translation is not a single domestication and Jin#8217;s translation is not just foreignization. Two versions have both domestication and foreignization. Thus, how to reproduce the cultural elements in original text is not a simple problem. Only put them at the historical context and overall consider them will make a more objective evaluation. Kang Qi#8217;s version, analyzed applications of foreignization and domestication in Bian Cheng. She believes that in literary translation, domestication and foreignization, as two coexisting translation strategies, have their respective feature and value. It is necessary to study the characteristics of these two strategies. What#8217;s more, we should combine characteristics of the source culture with the target culture and consider the reader's ability to accept. Only in this way can produce better versions and ultimately achieve the purpose of cross-cultural communication. Lian Yan#8217;s version, made a comparative study on the translation strategies of Bian Cheng#8217;s two English versions, Dai Naidie#8217;s version and Jin Di#8217;s version, from the perspectives of language and culture. Dai is a a typical translation of foreignization while Jin is the representative of domestication. However, because of their different translation purposes, they chose different translation strategies so that sometimes they didn#8217;t transfer culture completely to readers. Therefore a good translation can use the translation strategy of domestication in language level and choose the translation strategy of foreignization in the cultural level. Long Tao#8217;s version, studied the folklore translation methods in English versions of Bian Cheng, base on Jin Jiefu#8217;s translation. He believes that Jin Jiefu mainly uses foreignization to retain rich and colorful Chinese folklore culture. Extensive and profound Chinese culture has a long history, China's 56 ethnic groups constitute the colorful Chinese folklore culture. In Shen Congwen's novel Bian Cheng, Xiangxi#8217;s folk culture enriches the plots and characters and enhances the artistic value of the novel. Therefore, when translators do their translation of this novel, they should restore Chinese traditional folk culture as far as possible and make more people understand Chinese traditional culture and customs. Liu Lian, Jane Gongyou#8217;s version, studied English version of Bian Cheng from the perspective of Three Beauties. They combined Dai Naidie#8217;s translation with self translation practice to have an analysis and studied the version from an aesthetic point of view. They selected a large number of examples in two versions to make a detailed comparison and put forward some personal opinions. They stated that it is worth learning of Dai to protect the aesthetic value of language. Their study took Bian Cheng#8217;s English versions to a new perspective. Xiang Rendong#8217;s version used Dai Naidie#8217;s and Jin Di#8217;s English version of Bian Cheng to make an comparative analysis from the perspective of purpose of Translation. The reason why differences of these two versions exist is wide differences of translation promoters, the audience, the times, ideological factors and so on.These are the main factors which can influence the translation purpose. He believes that the two versions meet their own purposes and achieve a balance between the promoters, target readers and the original author. Zhou Xiaohan#8217;s version, studied on how translators reproduce culture identity of original text in their translation. She believes that to maintain national cultural identity, the first is to protect the key value of culture not to be damaged. Translators should not arbitrarily the transplantation of western ethnic folk to the Chinese folk custom, otherwise it will cause the consequence of cultural identity ambiguity and dislocation. Therefore, translators should admit and respect folk culture and try to retain language and cultural information in the primitives.