宋高僧傳 8.10

8.10

系曰：夫甘苦相傾，氣味殊致。甘不勝苦則純苦乘時，苦不勝甘則純甘用事，如是則為藥治病，偏重必離也。昔者達磨沒而微言絕，五祖喪而大義乖，秀也拂拭以明心，能也俱非而唱道。及乎流化，北方尚修練之勤；從是分岐，南服興頓門之說。由茲荷澤行于中土。以頓門隔修練之煩，未移磐石；將絃促象韋之音，空費躁心。致令各親其親，同黨其黨，故有盧奕之彈奏，神會之徙遷，伊蓋施療專其一味之咎也。遂見甘苦相傾之驗矣。理病未効，乖競先成。秖宜為法重人，何至因人損法。二弟子濯擊師足，洗垢未遑，折脛斯見，其是之喻歟。

The appraisal states: Sweet and bitter contend with one another, their tastes differing in character. When sweet does not overcome bitter, pure bitterness dominates the season; when bitter does not overcome sweet, pure sweetness takes charge. In treating illnesses with medicine in this way, one-sided emphasis will surely lead to estrangement. Formerly, when Bodhidharma passed away, the subtle words ceased; when the Fifth Patriarch died, the great meaning diverged. Shenxiu wiped clean [the mirror] to clarify the mind, while Huineng rejected both and proclaimed the Path. When their teachings were disseminated, the north esteemed diligent cultivation; diverging from this, the southern region gave rise to the doctrine of the sudden gate. Thence did Heze [Shenhui] operate in the central plains. Using the sudden gate to ward off the troubles of gradual cultivation, the boulder was yet unmoved; rushing the notes of zither strings on an elephant-leather soundboard, he merely wasted an anxious mind. This caused each to hold dear their own kin and band together with their own partisans, leading to Lu Yi's impeachments and Shenhui's exile—all of which stemmed from the fault of applying treatment based exclusively on a single flavor. Thus was seen the verification of sweet and bitter contending with each other. Before the illness could be effectively treated, discord and rivalry arose first. One should solely value a person for the sake of the Dharma; why go so far as to damage the Dharma on account of a person? When the two disciples were scrubbing and massaging their master's foot, before the dirt was washed away, they broke his leg. Is this not a fitting metaphor for this?