师子比丘是禅宗西土谱系第二十四代祖师，承担着付嘱正法的重任。《付法藏因缘传》首次记载其生平，称其因一场法难陨于罽宾国，相付法人于是便绝。中国佛教在唐代发展迅速，形成宗派。禅宗和天台宗各自站在彰显本派正统的角度上，对《付法藏因缘传》中记载的西土谱系有所继承和发展，禅宗本着连接西土和东土谱系的原则，在本派史料中力证师子比丘入灭前已付法完毕，正法未曾断绝，天台宗则站在禅宗对立角度，坚持《付法藏因缘传》中师子比丘结局，从而实现宣扬本宗为中国佛教正统的目的。

    本文以唐宋时期禅宗史料中师子比丘的传说为研究对象，由于人物本身的难以考证，且记载的史料又屡遭质疑，师子比丘很可能是撰写的僧人们为了实现某种目的而创造出的人物。既然自身真实性存疑，那么传说在不同时代被数次演绎和扩充，必然是出于不同的社会环境和宗派利益，以借此达到他们彰显正统，获得官方认可的目的。

第一章选取最初记载传说的《付法藏因缘传》进行探究，了解师子比丘其人其事。第一节结合《付法藏因缘传》的成书缘由，判断师子比丘本人真实性早已不可考证，探讨这一传说的切入点只有从西土传承入手，从法统角度对禅宗史料中的师子比丘进行探索，同时对后文要涉及的传说演变作一大致浏览。第二节介绍正统的概念和意义，指出正统包括中国古代的官方正统和佛教的宗派正统，禅宗所要彰显的正统应该兼具两者。

第二章着眼于唐代。这一阶段是佛教发展的黄金时期，也是禅宗内部“南北禅之争”的重要阶段。在南宗的两部史料《历代法宝记》和《宝林传》中，完成了传说在这一阶段的两次演变，其中又以《宝林传》影响最甚。故第一节参考两部史料的成书年代，以安史之乱作为分水岭概述佛教和禅宗在唐代的社会环境和自身影响，第二三节分别就《历代法宝记》和《宝林传》中的传说演变作探讨，发现它们都是南宗逐渐壮大后，为了彰显自身正统而丰富师承的方式，即这一时期主要是南宗针对北宗自证正统。

第三章立足于宋代。安史之乱后北宗逐渐衰微，南宗迅速发展，官撰《景德传灯录》和契嵩的护法著作都得到了官方的认可和支持，这些史料都承袭了《宝林传》的传说主干，师子比丘的传说也因此被定型。南宗在这一时期已经实现了宗派内部的“正统”，与此同时，天台宗有复兴之势，他们依《付法藏因缘传》，从法统上对禅宗进行质疑，以契嵩为主的禅宗僧人为了彰显正统进行回应，故这一时期主要是以南宗为主的禅宗对外（官方和天台宗等）自证正统的过程。

综上所述，本文希望通过对唐宋时期重要人物传说演变的探讨，结合著作当下的社会环境和宗派利益，并对传说所涉及的传法、法衣等问题做分析，为禅宗史的研究提供一个新颖有趣的思考角度；同时，以“自证正统而求得官方支持”这一自明的观点为基础，通过传说演变，结合时代背景，探究禅宗在发展中为“正统”所采取的措施和结果。

Master Shizi（师子比丘） is the twenty-fourth-generation ancestor of the Western Tupu pedigree of Zen. "Fu Fa Zang Yin Yuan Zhuan"（《付法藏因缘传》） recorded his life for the first time, saying that he was killed by the king of the JIBin（罽宾）State, due to the inheritance of Buddha dharma was cut off. Buddhism in the Tang Dynasty developed rapidly and formed Buddha schools. From the perspective of demonstrating orthodox sects, Zen and Tiantai Sect ancestors have inherited and developed the Western soil genealogy recorded in "Fu Zang Yin Yin Yuan Zhuan." Based on the principle of connecting the Western and Eastern genealogy, Zen Buddhism has proved its strength in the historical materials of this school. Before the death of Master Shizi, the real dharma had been completed, and the Zen inheritance had not been cut off. From the angle of Zen opposition, the Tiantai Sect adhered to the ending of the Master Shizi in the "Fu Fa Zang Yin Yuan Zhuan", thereby achieving the purpose of promoting the Tiantai Sect as Buddhist orthodoxy.

This article takes the legend of Master Shizi in Zen historical materials in the Tang and Song dynasties as the research object. Because the characters themselves are difficult to verify and the recorded historical data is repeatedly questioned, Master Shizi is likely to be created by monks who wrote for some purpose Out characters. Since their authenticity is in doubt, the legend has been interpreted and expanded several times in different times, and it must be out of different social environments and sectarian interests to achieve their purpose of showing legitimacy and gaining official recognition.

The first chapter of this article selects the legendary "Fu Fa Zang Yin Yuan Zhuan", which is originally recorded in the legend, to explore and understand the Master Shizi. The first section combined with the book-making reasons of "Fu Fa Zang Yin Yin Yuan Zhuan" to judge the authenticity of Master Shizi himself. The entry point to explore this legend can only be started from the Western tradition explore. At the same time, a brief overview of the evolution of the legend to be covered later. The second section introduces the concept and significance of orthodoxy, and points out that orthodoxy includes the official orthodoxy of ancient China and Buddhist sect orthodoxy. The orthodoxy to be manifested by Zen should have both.

The second chapter focuses on the Tang Dynasty. This stage is the golden age of the development of Buddhism, and it is also an important stage of the "battle between North and South sect" in Zen Buddhism. In the two historical materials of South sect, "Li Dai Fa Bao Ji"（《历代法宝记》） and "Bao Lin Zhuan"（《宝林传》）, the legend of Master Shizi was completed two evolutions of " Bao Lin Zhuan " had the most influence. Therefore, the first section refers to the time when the two books were completed, and uses the An - Shih Rebellion（安史之乱） as a watershed to summarize the social environment and the influence of Buddhism and Zen in the Tang Dynasty. The second and third sections respectively describe the evolution of the legends in The Treasures of the Ancient Dynasties and The Legend of Bao Lin. After discussion, I found that they were all ways of enriching teachers in order to show their orthodoxy after The South sect's gradual growth, that is, during this period, The South sect self-certified orthodoxy to The Nouth sect.

 The third chapter is based on the Song Dynasty. After the An - Shih Rebellion, the North Sect gradually declined, and the South Sect developed rapidly. The official writings of ‘Jing de Chuan Deng Lu’（《景德传灯录》）and Qi Song's law-protection works both received official recognition and support. These historical materials have inherited the Po Lin Biography. The legendary master, the legend of Master Bhikhu was thus shaped. During this period, the Nanzong School has realized the "orthodox" within the denominations. At the same time, the Tiantai Sect has a trend of revival. According to "Fa Zang Zong Yin Yuan Zhuan", they questioned the Zen school from the legal system. The monks responded in order to demonstrate orthodoxy, so this period was mainly a process of self-certification of the Zen dynasty （official and Tiantai ancestors） based on the South sect.

   To sum up, this article hopes to explore the evolution of legends of characters in the Tang and Song dynasties, combine the current social environment and sectarian interests of the works, and analyze the issues related to the transmission of law and robes in the legend to provide a study of Zen history New and interesting perspectives; at the same time, based on the self-evident view of "self-certification of orthodoxy and seeking official support", based on the evolution of legends and the background of the times, explore the measures and results adopted for "orthodoxy".