康熙23年（1683）10月，施琅（1621-1696）平臺，然「棄臺論」甚囂塵上。康熙36年（1696）以硫磺調查來臺的郁永河（1645-？），以親歷其境的觀察，力主臺灣地位之重要，反對棄臺。清廷治臺之後，設一府、三縣，移民政策或緊或鬆，直到「雍正以後，拓地漸廣」。伴隨著閩粵移民人口，庶民崇拜的觀音與媽祖信仰，隨著移民而落地生根。本文以基隆河、新店溪、大漢溪三大支流所構成的淡水河河系流入臺北盆地相關寺廟：淡水福佑宮、北投關渡宮、八里西雲巖、蘆洲湧蓮寺、士林劍潭寺、艋舺龍山寺、公館寶藏巖、松山慈祐宮之創建歷史與僧人為中心，探討清代臺北淡水河流域興建之觀音或媽祖道場，與僧人之間的關係，一窺閩粵移民臺灣史。

In October of 1683 (康熙23 年), when Shi Lang (施琅，1621-1696) subjugated Taiwan, the "Abandoned Taiwan Argument" was running rampant. In 1696, Yu Yonghe (郁永河，1645-?), who came to Taiwan for the sulfur survey, argued against the abandonment of Taiwan based on his personal observation of the importance of Taiwan's status. After the Qing court ruled Taiwan, it established one prefecture and three counties on the island, and the immigration policy was tight or loose indeterminately until the “Yongzheng reign (1723-1735), since when the territory had gradually expanded"(雍正 以後，拓地漸廣). Along with the immigrant population of Fujian and Guangdong, the worship of Avalokitesvara (觀音) and Mazu (媽祖) by the common people took root with the immigrants. This article will focus on the relationship between monks and the Avalokitesvara (觀音) and Mazu(媽祖) temples’establishment history in Taipei’s Tamshui River basin, which included Tamshui Fuyu Temple (淡水福佑宮), Beitou Guandu Temple (北投關渡宮), Bari Xiyun Rock (八里西雲巖), Luzhou Yonglian Temple (蘆洲湧蓮寺), Shilin Jiantan Temple (士林劍潭寺), Monga Longshan Temple (艋舺龍山寺), Gongguan Baozang Rock (公館寶藏巖), Songshan Ciyou Temple(松山慈祐宮). By examining these temples and the relevant monks, this study will provide a glimpse into the history of Fujian and Guangdong immigrants to Taiwan.