1、宋代民间祠庙碑记研究

论文作者：高姗

导师姓名：皮庆生

培养单位：历史系

论文题目：宋代民间祠庙碑记研究

中文摘要

民间祠庙碑记，往往记载着神祇的由来与历史，灵迹与功德，庙宇新建或重建的原因和过程、参与的人员等内容，加之传世的宋代民间祠庙碑记数量较多，因而一直是研究宋代民间信仰相关问题的重要材料。

宋代民间祠庙碑记的大盛，与国家的祠祀政策与民间信仰的状况密切相关。宋廷以“正名”和“正行”为核心的祠祀政策，不仅规范着民间信仰的行为，也使得祠庙碑记的书写有一定的规律可循。民间神祇的大量兴起以及信仰需求的变化等，都对碑记的书写有着重要影响。宋代民间祠庙碑记继承了唐代碑记写作中骈体与散体两种传统，其变化是以散体为主，骈体为辅。这不仅与唐宋文坛整体风气之差异相关，也与传奇小说与话本小说的发展，民众信仰需求的变化等因素密不可分。

本文根据神祇身份的不同，将宋代民间祠庙碑记分成三类，分别是“先贤、功德神”“其他人物神”和“自然神”，梳理不同类型的碑记关于神祇生平、灵应事迹，地方官员与父老形象等书写的特点，并探讨其背后的原因。碑记书写不仅取决于神祇本身的情况，也与官方要求，地方期待，以及民众需要等密切相关。

碑记的作者以地方官员和地方士人为主，然而作者对于写作的态度却不尽相同。碑记的读者不仅包括官员、士人等文化精英，也包括普通百姓，但是对于他们来说，碑石形式上的意义远远超过其文本上的含义。碑记创作完成后，地方社会的接受程度也各有不同，往往取决于作者对神祇的书写或改造能否为信众认可。

英文摘要

Inscriptions of folk temples often record the history of gods, conditions of temples, and people related to them. There is a large number of inscriptions of folk temples created during Song Dynasty. So they are usually used to study folk religion of Song Dynasty.

Inscriptions of folk temples began to flourish during Song Dynasty, largely because of the policy of the government and the conditions of folk religion. The policy of Song Dynasty aimed to specify the names and behaviors of folk temples. It made some rules of writing inscriptions of folk temples. The rising of folk gods and the changing religion played an important role on inscription writing. Following the tradition of Tang Dynasty, authors in Song Dynasty took both parallel style and prose style. Nevertheless, they used prose style more often than parallel style. This might attribute to the change of literary style between Tang and Song Dynasty, the development of novels and the spiritual needs of people.

Depending on the identity of different writers, this thesis divides inscriptions of folk temples in Song Dynasty into three parts, namely gods from sage and hero, gods from other people and gods from nature. We try to find the rules that writers tell the life of gods, fairy tales of gods, and the images of local officials and elites. Moreover, explain the reasons behind it. Writing inscriptions of folk temples is not only the result of the conditions of gods, but also the needs of local government and common people.

Authors of inscriptions are mainly local officials and elites, however, they have different attitudes to writing the inscriptions. Readers of inscriptions came not only from cultural elites, such as officials and intellectuals, but also from common people. But for common people, the inscriptions are more important in the form than in its textual meaning. The content on the inscriptions is differently accepted by local people. It depends on whether the writing is appropriate or not.

2、李锴《尚史》研究

论文作者：石明杰

导师姓名：阚红柳

培养单位：清史所

论文题目：李锴《尚史》研究

中文摘要

在清前期经世致用实学思潮的引领下，经史并重、以子证史观念的盛行，推动了古史研究与古史编纂的蓬勃发展。李锴所著《尚史》即为清前期纪传体古史编纂成果的重要代表。李锴出身世家大族，却淡泊名利，潜心学术。隐居后便集中精力于史学研究，历十六年撰成《尚史》。该书70卷，记述上古至秦的史事，后世多次翻刻及翻印，传播甚广，对于研究先秦历史及清代纪传体史书发展历程具有重要的史料价值。

本篇论文有鉴于学界既有观点，以全面审视并准确评价《尚史》的内容及学术地位为主要宗旨。研究一方面注重搜集、整理李锴生平行迹中与上古史相关资料，以反映《尚史》成书前的史料准备情况，旨在说明李锴本人在编纂上古史书方面独特的爱好与努力；另一方面侧重使用文献比勘的方法实际比较分析《尚史》与马骕《绎史》在史料使用方面的同异之处。研究证明，李锴从未在所著文献中表明曾参阅马骕所著史书，纂修上古史书为其个人多年心血所成，而两部史书在征引书目、征引原则、书目著录、史料运用四方面均存在差异，前辈学者所提出的《尚史》以《绎史》为稿本的说法值得商榷。论文在版本方面比较了悦道楼本与《四库》本的差异，指出《四库》本关于史书格式的改易有利有弊，内容方面既有考订和校正，也不乏缺漏及错讹之处，以个案形式反映了《四库》本的复杂情况，这对学界全面认识和评价《四库全书》的版本有所助益。论文还从体裁体例方面较为系统地总结了《尚史》较比《史记》的继承和创新之处，对李锴所作的调整和创格之处予以客观分析和评价，并结合史书的论、赞部分总结了李锴的思想观念。

李锴及其《尚史》代表了清前期古史研究的基本状况和学术水平，是该时期史家以个人之力全面清理和总结上古史料的代表性成果，在体裁体例及史家见解方面不无创新之处，而其对史料的评鉴或有疏漏，史观也难突破前人，但其努力值得肯定，《尚史》一书的价值和地位亦应客观看待，予以尊重。

外文摘要

Guided by the thought of practical learning in the Early Qing Dynasty,history study was as important as the study of Confucian classics and many philosophical writings were used to prove history,which gave ancient history research a great push forward.Compiled in the Early Qing Dynasty,LiKai’s ShangShi is one of the most outstanding biographical ancient history.Although LiKai birthed in a distinguished family,he was indifferent to fame and fortune,concentrating on academic research.He spent 16 years on writing ShangShi.This 70 volumes work records the history between remote ancient times to Qin Dynasty.It was reproduced many times and spread widely.ShangShi is a valuable historical material to scholars who focus on pre-Qin Dynasty and the biographical history’s development in Qing Dynasty.

Based on existing research,this paper’s puepose is to evaluate ShangShi comprehensively and accurately from its content and academic function.This paper collects the materials about LiKai’s work on ancient history and put them in order. These materials reflect the preparation Shangshi and LiKai’s preference of compiling ancient history books. Meanwhile, comparing method is also used to analyze the differences between Shangshi and Yishi which written by MaSu, another famous historian in Qing Dynasty. LiKai never stated that he had read the history books written by MaSu. The compilation of LiKai’s ancient work is the result of his own painstaking efforts. Besides, there are plenty of differences between these two historical books, such as bibliography, the principle of solicitation, bibliographic description and use of historical materials. Therefore,it is debatable that ShangShi is based on YiShi, which was put forward by the previous scholars. This paper also compares the differences between YueDaoLou and SiKu in terms of version.It is pointed out that there are advantages and disadvantages to the reform of SiKu. In terms of content, there are both textual examination and correction, as well as deficiencies and errors,reflecting the complexity of the SiKu edition as individual cases.And this helps the academic community to fully understand and evaluate the edition of SiKuQuanShu. The paper also systematically summarizes the inheritance and innovation of ShangShi than "Records of History" from the aspect of genre style,make an objective analysis and evaluation of LiKai’s adjustments and creations,and summarize LiKai’s ideas and concepts combining with the comment and praise of history books.

LiKai and his ShangShi represent the basic conditions and academic level of the study of ancient history in the Early Qing Dynasty.It is a representative achievement of the historical records of the ancient history that the historians used personal power to comprehensively sort out and summarize.There are some innovations in genre and historians' opinions.However,LiKai's evaluation of historical materials may have some omissions, so it is difficult for him to break through  predecessors' views on history.But his efforts deserve recognition.The value and status ShangShi should also be viewed objectively and respected. 

3、清儒禘祭考论  

论文作者：蒋元帅

导师姓名：黄爱平

培养单位：清史所

论文题目：清儒禘祭考论  

中文摘要

禘祭是宗周礼乐文明中极为崇高与隆重的祭祀，在中国古代的经典与政治之中都曾产生过极其深远的影响。鉴于郑玄之于礼学研究的地位，本文以郑玄对禘祭理论的系统与创造性的构建为原点，进一步考察清儒对禘祭问题的研究，深入其运思理路与研究方法，以问题式的探究剖析清代学术在研究具体问题时所呈现的诸多面向。郑玄注经带有强烈的“随文解义”的特性，这导致了他对同一概念常常根据不同的文本语境进行具体性的解释，根据上下文语境推定经文词句的意义。郑玄禘祭理论具有结构性与多义性的特征，天神与宗庙之祭的含义并行不悖，王肃以“以祖配祖”的宗庙之禘废除了郑玄“以祖配天”的天神之禘，从而使得禘祭只保留了宗庙之祭的内涵，这一直影响到宋人的解释。清代汉学复兴，郑玄之学对清儒而言是始终无法回避的一个高峰，在对禘祭具体讨论中无法绕开郑注这个核心，对郑玄的批判与接受直接关系到清儒对禘祭的解释方向。本文对清儒禘祭的考察集中在祭天之祀与宗庙之祭两个方向上。禘祭祭天之义与郑玄的关系更为密切，学者们有的虽名为申郑却实则证成己说，以尊崇郑玄作为自己立说的原则，事实上却是把郑玄当作了证明自己学说的幌子，有的则是对郑玄禘说存在着理解上偏差，从而导致自己推崇之郑学非郑学本身，形合而神离，名为崇郑却在有意与无意之间行了颠覆之实，不得不说，亦是清人治郑学者之悖论。清儒对宗庙之禘的解释则更为多元，更少局限于郑玄对于宗庙之禘的规定，何休、王肃等人关于宗庙之禘的解释在清儒中仍占据着相当重要的地位，对郑玄的批判也主要集中在其禘祭多义性与使用谶纬之说上。整体来看，清儒对于禘祭的研究吸取了前代儒者的理念并加以改造，大部分的学者以对郑玄禘说的接受与批判作为自己思考与解决问题的出发点，并时有新见，虽然也不缺乏标新立异之士，但在具体细节的推定上，往往会出现于经传无征或自相矛盾的状况。

外文摘要

The ceremony of Di is an extremely noble and grand sacrifice in the ritual and music culture of the Chou Dynasty, which has profound influence on both Classics and politics in ancient China. Given Zheng Xuan’s position in the field of researches of Li, this article takes the Zheng Xuan’s Systematic and creative construction on ceremony of Di as the starting point. In order to analyze different aspects faced by Qing academics in studying specific issues, we further studied the ceremony of Di by Qing scholars in a problem-based inquiry, deepening their ideas and research methods. Zheng Xuan explains that classics have different interpretations based on different texts, and deduces the meaning of words and phrases according to context itself. Zheng Xuan’s theory has the characteristics of structure and polysemy, sacrifice to Heaven is compatible with sacrifice to ancestors in temple. After the Wang Su’s theory, the idea of “matching the Heaven with ancestors” is replaced by “matching the ancestors with ancestors”, which means only the meaning of the sacrifice to ancestors in temple of ceremony of Di is retained，and it has always affected the interpretation of scholars in Song Dynasty. With the rise of academic tradition of Han in the Qing Dynasty, Zheng Xuan’s knowledge is increasingly important for Qing scholars. The criticism and acceptance of Zheng Xuan have a direct bearing on the direction of scholars' interpretation of the ceremony of Di. This article focuses on the ceremony of Di in two directions, that is, sacrificing to Heaven and sacrificing to ancestors in temple. The meaning of sacrificial Heaven is more closely related to Zheng Xuan. Some scholars honor Zheng Xuan as his own doctrine. In fact, they use Zheng Xuan as a proof of their own doctrine. Some scholars are biased in the understanding of Zheng Xuan's doctrine, resulting in the theory that he admires is not the theory of Zheng Xuan. Nominally esteeming Zheng Xuan but subverting Zheng Xuan’s doctrine between intentional and unintentional, We must say that this is the paradox that scholars of the Qing Dynasty studied Zheng Xuan. The sacrifices in the ancestral temples, which represents a very important part of ceremony of Di, got a more pluralistic explanation in the scholars of Qing Dynasty, and less confined to Zheng Xuan's explanation. The explanations of He Xiu, Wang Su and others occupy a very important position in Qing scholars. Moreover, the criticism of Zheng Xuan was mainly focused on his theory of polysemy and the use of theory of Confucianist Divination. On the whole, the Qing scholars absorbed the ideas of previous scholars and remade them. Most scholars take the acceptance and criticism of Zheng Xuan’s theory of ceremony of Di as their starting point for thinking and solving problems, and often have their own opinions. Although there is no shortage of people who are unconventional, there is often evidence of lack of classic texts or contradictory issues in the demonstration of specific details.

4、《文献通考·物异考》研究

论文作者：魏芳

导师姓名：李晓菊

培养单位：历史系

论文题目：《文献通考·物异考》研究

中文摘要

《文献通考·物异考》记载内容为“灾异”与“祥瑞”，“灾异”与“祥瑞”在中国古代思想文化中占有重要的位置，与古代的政治生活、思想文化有着密切的关系.关于“灾异”和“祥瑞”现象的文献记载也不胜枚举。“灾异”与“祥瑞”的文献记载，并非是简单地将“灾异”、“祥瑞”现象记录成文，这些记载背后还包含了记载主体对于“灾异”和“祥瑞”的主观认识，尤其是正史《五行志》这样以统治者为记载主体的“灾异”、“祥瑞”文献，更是包含着统治者对于“灾异”和“祥瑞”的认知与利用。在已有“灾异”与“祥瑞”的相关研究中，文献资料方面主要关注的是历代正史中的《五行志》，而对《五行志》以外记载“灾异”与“祥瑞”的文献资料关注较少。本文对于《物异考》进行研究，一定程度上扩展了“灾异”与“祥瑞”研究的史料视野，使“灾异”、“祥瑞”的研究不只注重正史书中的《五行志》。与此同时，对于《物异考》进行研究，能够探求马端临对于“灾异”与“祥瑞”的认识，对于马端临思想研究有所推动。另外，从分析《物异考》所载“灾异”和“祥瑞”的史料来源以及文献处理方式方面来看，对于《文献通考》整体编纂方法研究有补充作用。

本文通过对马端临在《文献通考》中设立《物异考》原因的探讨，可知《物异考》的设立，一方面是马端临治学坚持“会通”思想使然，另一方面受马端临专注于在前人基础上查缺补漏的治学方法影响。而对于《物异考》命名的探讨，可知马端临对于“灾异”与“祥瑞”的认识，进一步分析，这种认识是对宋代思想的一种继承与发展。宋代儒学发生转变，使得以儒学为内在理路的“灾异”、“祥瑞”理论内核发生变化，宋人剥除“灾异”与“祥瑞”理论建立之初所具有的神秘性，更加关注“灾异”与“祥瑞”现象本质的探讨。本文对《物异考》史料来源与编纂方法的分析，显示了马端临对文献是有着清晰认识与严谨的处理原则。如马端临在引书时，注重标明书的作者与书名。再如,同一条“灾异”或“祥瑞”记载归属于不同类目时，第一次出现全文抄录，第二次出现时，则简略抄录并以细注标明《物异考》第一次出现的位置。本文对《物异考》的文献处理方式分析可知，《物异考》的文献处理方面是包含了马端临的政治想法，如抄录《五行志》中“灾异”事应时，马端临以能否劝诫君主、是否合“理”为标准，有选择地抄录“灾异”的事应，并未全部抄录，也未全部舍弃。

本文十分注重从文本与马端临所处社会背景出发，去审视《物异考》中马端临的旨意，与作者产生“共情”。

外文摘要

The content recorded in the is “Auspicious Sign” and “Calamities and Abnormal Phenomena”, It is closely related to ancient political life and ideological culture and plays an important role in ancient Chinese culture. The literatures that record about “Auspicious Sign” and “Calamities and Abnormal Phenomena” are also countless. The literatures that record of “Auspicious Sign” and “Calamities and Abnormal Phenomena” often includes the ruler’s subjective understanding of chronicler, that records “Auspicious Sign”and“Calamities and Abnormal Phenomena” also include the ruler’s subjective understanding of “Auspicious Sign” and “Calamities and Abnormal Phenomena”. There have been related studies on“Auspicious Sign” and “Calamities and Abnormal Phenomena”, people always concentrate on in official history ,and ignore other documents and materials about “Auspicious Sign” and “Calamities and Abnormal Phenomena”. In this thesis, The historical perspective of the study on“Auspicious Sign”and “Calamities and Abnormal Phenomena” has been extended. Meanwhile, people can learn Ma duanlin’s views on“Auspicious Sign” and “Calamities and Abnormal Phenomena” by studying on in this thesis. Moreover, the sources of historical materials and the treatments of document in can supply the compilation method of .

This thesis explains the reason why Ma duanlin set up < Wu Yi Kao > in .There are two reasons, one is that Ma duanlin adheres to the idea of "Hui Tong" in his studies, the other is that Ma duanlin focuses on checking up on the basis of predecessors. This thesis shows Ma duanlin's views on “Auspicious Sign” and “Calamities and Abnormal Phenomena” by studying on the naming of the book. Ma duanlin's view is a kind of inheritance and development of Song dynasty thought. The change of Confucianism in Song dynasty led to the change of theory about “Auspicious Sign” and “Calamities and Abnormal Phenomena”, The Song people paid more attention to the discussion on the nature of “Auspicious Sign” and “Calamities and Abnormal Phenomena” and excluded the mystique of “Auspicious Sign” and “Calamities and Abnormal Phenomena”. This thesis analyzes the sources and compilation methods of historical materials for < Wu Yi Kao >, and shows that Ma duanlin has a clear understanding and strict treatment principle for the literature. For example, when quoting a book, Ma duanlin pays attention to identifying the author and the title of the book. The first record is a detailed copy, and the second record is a brief copy when a record is repeated in the book., And the notes indicate the position of the first. It can be seen from the analysis of the literature treatment of < Wu Yi Kao > that the literature treatment of < Wu Yi Kao > contains the political thoughts of Ma duanlin. For example, Ma duanlin took whether to admonish the monarch or conform to the "Li" as the standard, selectively transcribe the remedies of " Calamities and Abnormal Phenomena”.

This thesis pays attention to learn the purpose of Ma duanlin in < Wu Yi Kao > and Combine the text with the social background of Ma duanlin, so as to have "mutual affection" with the author. 

5、《南北史合注》按语研究

论文作者：陈伟

导师姓名：曹刚华

培养单位：清史所

论文题目：《南北史合注》按语研究

中文摘要

清初，李清的《南北史合注》与顾祖禹的《读史方舆纪要》、梅文鼎的《历算全书》称为天地人三大奇书，是研究南北朝历史的重要参考文献。《合注》按语共1126条，是《南北史合注》的精华所在。

本文分为四个部分进行阐述：第一部分“李清与《南北史合注》”，简述了李清的生平和《南北史合注》的编纂与流传，探讨李清的人生经历对撰写《南北史合注》的影响。

第二部分“《南北史合注》按语结构与内容”，阐述研究对象——按语的基本结构，总结按语行款格式和文字格式上的特点。按语内容根据功能分为说明原委、解释概念、说明正文和阐发观点四类，探讨《合注》内容的特点。

第三部分“《合注》按语方法研究”，是从文献学角度分析按语所体现的研究方法，包括文献考辨的校勘法和考证法，史学评论的解释法和评论法，探究按语研究方法的特点。

第四部分“《南北史合注》按语的史学思想”，《合注》按语是李清关于南北史思想观点的精华，体现了李清史学研究具有在历史环境中评述人物、事件，史学撰述要经世致用、运用天命观、循环论、正统观来阐释社会变迁和事件发展的思想。

总的来说，本文通过对《南北史合注》按语结构与内容、方法、思想的研究，发现《合注》按语受清初学术思潮和遗民思想的影响，展现最显著的特点是由空谈义理向实事求是、经世致用过渡的治学方法和治学思想。按语所体现的治学方法和治学思想是对明末空谈误国的反思，也是乾嘉考据学高峰的先导。《合注》一经完成就获得学者的高度赞扬，虽有考证不充分的疏漏，但难掩其“综览八代之书”“以贯通之”，成一家之言，“三百年来，尚无嗣响”的史学价值。

外文摘要

At the beginning of the Qing Dynasty, the book "The explanatory notes for the Nan-Bei History" by Li Qing, the " Essentials of Geography for Reading History" by Gu Zuyu and the "Lisuan Quanshu " by Mei Wending are called as the three most curious books among the world, which are the most important reference documents to investigate the history of the Southern Dynasties and the Northern Dynasties. The notes in this book have a total of 1126 articles, which concentrates the essence of the book "The explanatory notes for the Nan-Bei History".

This thesis is divided into four parts to explain: that in the first part, "Li Qing and The explanatory notes for the Nan-Bei History" tells the life of Li Qing, and the compilation and dissemination of "The explanatory notes for the Nan-Bei History", to discuss the influence of Li Qing's experiences on the writing of this book.

In the second part, "the structure and content of The Notes in The explanatory notes for the Nan-Bei History", describes the objective of study preliminarily, that is, the basic structure of The Notes, and summarizes the direct characteristics of the form of the pattern of writing and the form of words. The content of The Notes is divided into four types according to the function: demonstrate the reason, explain the concepts, clarify the text and elucidate the opinions, to discuss the characteristics of the content of "The Notes" from the different aspects.

In the third part, "the investigation on the ways of The Notes", is to analyze the ways demonstrated by The Notes from the angle of literature, including the method of collation and the research method between the examination on the documents, the method of explanation and the method of criticism among those of criticism about history to discuss the characteristics of the study on The Notes.

In the fourth part, "the histotic thinking of The Notes ", The Notes is the essence of Li Qing's anemic views on the Southern and Northern Dynasties History, demonstrating three views of Li Qing: Commenting on people and events in historical context, Practical Principle on writing of historiography, Explanating the reason of Social changing and event developping by fate view, Cyclical theory and Orthodox Ideas.

In general, this studies of the structure, content, methods, and ideas of The Notes find that the most significant feature is the ideas Shifting from the phrasemongering The Methodology and Research to Seeking truth from facts and Practical Principle. The academic approach and learning thoughts in The Notes are reflections of empty talks would leading the country dying. And it guides the historical textual research in Qian Long and Jia Qing Dynasties. "The explanatory notes for the Nan-Bei History" was once completed getting scholar's high praise. Although there is insufficient research coverage, the only book merges the history of in the Southern and Northern Dynasties into"A Common Theory"in three hundred year. 

6、四至十世纪中国净土观音信仰研究

论文作者：娄山山

导师姓名：曹刚华

培养单位：清史所

论文题目：四至十世纪中国净土观音信仰研究

中文摘要

四至十世纪是中国佛教由酝酿走向成熟的时期，也是净土观音信仰发展演变的关键时期。论文以时间为轴，梳理该时期净土观音信仰在中国的发展演变，探讨变化的原因和意味。

净土观音以弥陀胁侍的身份传入中国，其地位和作用在东晋南北朝开始得到信众关注。与此同时，民间宗教实践中，出现了净土观音与救苦观音相混同、净土观音胁侍弥勒等现象，这是信仰兴起之初尚不成熟的体现。隋代义学僧重视对净土观音信仰理论的阐释，解决了净土观音候补成佛等问题，而杨隋皇室与该信仰的亲密关系意味着信仰的辐射范围向上层扩张，并拥有了持续发展的根基。唐代净土观音理论进一步发展的同时，信仰也深入民间宗教实践，在应验故事、造像、行仪等诸方面的演变展现了强烈的世俗化倾向。

净土观音信仰在中国的发展演变呈现出两条脉络，其一是净土观音在西方三圣中重要性逐渐凸显，其二是净土观音信仰与救苦观音信仰的融合。围绕这两条脉络探讨四至十世纪净土观音信仰在中国的发展演变，提供了透视中国佛教文化塑造成型的具体视角。

外文摘要

From the fourth to the tenth century,Chinese Buddhism was in the key period of carrying out the transformation from its gestation to maturity.It was also the significant time when the Pure land Guanyin belief developed and evolved.This article settles the growth course of the Pure land Guanyin belief to find reasons and meaning in the axle of time.

The Pure land Guanyin was introduced into China as Amitabha’s bodhisattva of paternity threat.Believers got to pay attention to Guanyin’s position and function in the Eastern Jin and Southern & Northern Dynasties.Meanwhile,some believers equated the Pure land Guanyin with the savior Guanyin,and mistook the Pure land Guanyin for the Maitreya’s bodhisattva of paternity threat.This phenomena illustrated that this believe was immature during the period.In the the Sui Dynasty,eminent monks took theory development seriously,and solved problems such as the Pure Land Guanyin’s status.The royal family learned and got faith to the believe,which meant believe radiation range upward expanded and the believe had a solid foundation.In the Tang Dynasty,the Pure land Guanyin belief theory developed and permeated customary belief activities. Changes in the Guanyin novels,sculptures and ritual showed a secularizing trend.

From the fourth to the tenth century,the Pure land Guanyin belief had two development clues. First,more and more believes realized the importance of the Pure land Guanyin in the Western Trinity. Second,the fusion of the Pure land Guanyin and the savior Guanyin gradually completed.Choosing the Pure land Guanyin believe as the research object around this two clues, is also aimed at a viewing angle of the shape of the Chinese Buddhist culture.