Buddhism became domestic in Chinese society during the period of Northern and Southern dynasties, especially within intellectual statues. In Yanshi jiaxun, written by Yan Zhitui, there is a chapter titled "Guixin pian", from it we may see a reflection of the intellectual's belief in Buddhism of the time. In the chapter Yan tried very hard to explain the connection between his family tradition and Buddhism, he as well defended Buddhism from many kinds of attack in his time. However, the reason of writing Yanshi jiaxun was not only for making a family instruction but also for his concealed hope of identity reconstruction. As one chapter of Yanshi jiaxun, "Guixin pian" was certainly an important discourse of his identity reconstruction. This paper makes a deep discussion on how Yan Zhitui reconstructed identity for himself and for his family through the connection between the belief in Buddhism and family continuation in "Guixin pian". The discussion focuses on three points, there are: (A) under the belief in Buddhism, how Yan continued family tradition in one way and made alteration of family tradition in the other way at the same time, (B) how he transferred the meaning of Buddhist term of 'three-lives' into general Chinese term of 'three generations', and (C) how he introduced some of Buddhist ideas into Confucianism and produced a new form of Confucianism. For Yan Zhitui, Buddhism was not just an abstractive room where he and his family could have a rest, receive peace and raise hope of future again, it was also a major discourse of identity reconstruction for him. Through this discourse, Yan Zhitui reconstructed a new Confucianist identity for himself and for Yan clan. The identity he reconstructed was much different from the one he used to have when he lived in Jiangnan.