佛祖統紀 50.14

50.14

茲寺是昔忠法師之所居。師行業至高願力強果矢言以致道。故雖焚蕩草莽。百年間冠蓋。常走一郡。至子真師建兩序。師昶師崇殿堂。於是院落始成。昶師尤精苦。衣屨穿損。食不累合。諸生雲赴應答泉涌。東掖天竺之盛。誠足相將。初天台立止觀二義。承而為說者益以蔓衍。而忠昶二師尤多論述。今其徒妙真普濟。欲集諸家學為教藏。院中率道俗修念佛三昧。以旌昶之績而嗣忠之業於無窮。志甚遠也。夫浮圖以身為旅泊。而嚴其宮室不已。以言為贅疣。而傳於文字愈多。固余所不解。嘗以問昶。昶亦不知所以然也。

This monastery is where Dharma Master Zhong formerly resided. The master's practice was supreme, the power of his vows strong and resolute, and he swore an oath to attain the Way. Therefore, although it was burned and overgrown with wild grass, for a hundred years carriages and robes constantly thronged the entire commandery. When Master Zizhen built the two corridors and Master Chang constructed the halls, the courtyards were at last completed. Master Chang was especially rigorous and austere: his robes and sandals were worn and torn, and his food did not exceed a single measure. Disciples gathered like clouds, and his responses welled forth like a spring. The flourishing of Dongye and Tianzhu was truly equal to this. Initially, Tiantai established the two meanings of cessation and contemplation; those who received and explained them became ever more numerous and rambling, and Masters Zhong and Chang were particularly prolific in treatises. Now their disciples Miaozhen and Puji wish to compile the studies of various masters into a doctrinal canon, and within the monastery they lead monastics and laypeople in practicing the buddha-remembrance samādhi, in order to commemorate Chang's achievements and inherit Zhong's enterprise without end. Their aspirations are very far-reaching. Yet the Buddhists regard the body as a temporary lodging, while incessantly adorning their mansions; they consider words to be superfluous warts, while transmitting ever more in written letters. This is truly something I do not understand. I once asked Master Chang about it, and Chang also did not know why it was so.