依據現存的文獻，中國僧團中的彌勒信仰始自東晉道安與其門徒，他們依據《阿含經》、《放光般若經》與小乘的禪觀為修持的主軸。道安之後有關彌勒信仰的資料一直是零零落落的散佈在中國文獻中，始自南北朝至唐初仍有少數僧人修持彌勒法門，大體可分成二類，一類是以《法華經》為修持依據，天台徒眾也有一部份修持此法門；另一類則是玄奘（602-664）與窺基（632-682)的徒眾。在窺基的宏揚之後，初唐時期約於第七世紀末彌勒信仰曾經風光一時，並與西方彌陀淨土相互抗衡，似乎有超越西方彌陀淨土的趨勢。此後僧眾對彌勒信仰仍然局部性的持續到中、晚唐時期。本文首先依據僧傳中有關彌勒信仰的實例，分析其修持的經典依據，其次在中、晚唐時期藉由彌勒信仰語詞的變化，窺探當時該信仰如何轉型，最後根據淨土文獻中二大往生信仰相互爭辯的軌跡，藉以尋找出彌勒信仰的高峰期。

According to extant materials, the first devoted to Maitreya cult was Tao-an (312-385) and his disciples in Chinese Buddhism. They were followed Hinayana tradition of meditation, and Agama Sutra, Pancavimsatisahasrika-prajnaparamita Sutra as well. After Tao-an of Eastern Chin period, it is just a few monks practicing Maitreya cult in Chinese Buddhism until Sui and the early T'ang Periods. This study aims to shed light on the influence of Maitreya cult from the sixth century to ninth century. This study divides into two categories: one is for those who practiced Lotus Sutra, which some monks from T'ien-t'ai School were followed. The other is Hsuan-tsang (602-664) and his chief disciple K'uei-chi (632-682). After propagating of K'uei-chi, Maitreya-cult was wildly accepted and propitious in the early period of eighth century. In order to compare to the two cults: Maitreya and Amitabha, this study draws attention to some materials of Pure Land school, and try to seek comparable between this two cults, find the highest peck of Maitreya cult in Chinese Buddhism as well.