1998年筆者撰文否定當時已近乎成學界共識的「滇密」或「白密」，但未討論被認為是「滇密」（「白密」）主要神祇的阿嵯耶觀音。筆者在2001年撰寫「七至九世紀唐代佛教及佛教藝術國際會議」參會論文過程中對雲南地方史料的認識，以及通過參會確定阿嵯耶觀音的源頭是東南亞觀音，於2002年撰文指出《南詔圖傳》和阿嵯耶觀音與南詔民族意識、王權意識有密切關係，阿嵯耶觀音像極可能來自占婆。筆者這一看法得到其他相關研究者的認同。但其他相關研究者對阿嵯耶觀音出現時間和原因的理解，尚可再作細化。本文指出阿嵯耶觀音的出現，是隆舜在位（877－897）期間，南詔為了爭得與其國力相當政治地位，在建構足以抗衡漢文化的文化體系時，新創造出來的「洋」菩薩。根據對阿嵯耶觀音的研究，同樣可以否定所謂「滇密」或「白密」的存在。

In 1998, I wrote an article to negative "Dian Mi" (Yunnanese Esoteric Buddhism) or "Bai Mi" (Esoteric Buddhism of Bai Nationality) that had nearly academic consensus, but did not discuss Acuoye Guanyin who was considered to be the main gods of "Dian Mi" ("Bai Mi"). Basing the understanding of Yunnan local historical material during the process of writing the paper for "7~9 century Tang Dynasty Buddhism and Buddhist Art International Conference" in 2001, and by taking part in the Conference, I found the source of Acuoye Guanyin is Southeast Asia Guanyin. In 2002, I indicated that "The Illustrated History of Nanzhao" and Acuoye Guanyin is close with Nanzhao National Consciousness and Kingship Consciousness, the Image of Acuoye Guanyin is likely to come from Champa. Other related researchers agree with this view. But they think that the emerging time of Acuoye Guanyin can be further refined. This paper points out that Acuoye Guanyin appear in Longshun reign (877–897) during the period of nanzhao competing for power with considerable political status. In order to contend with Han culture cultural system, Nanzhao created a new "imported" bodhisattva. According to the research of Acuoye Guanyin, can also deny the so–called "Dian Mi" or "Bai Mi" existence.