法華遊意 1.127

1.127

第二、取而不破者，要須前來破洗有所得執斷常心畢竟無遺，然後始得辨佛因緣假名方便用，若眾生應聞因為宗得悟即為說因，應聞果為宗得悟者即為說果，應俱聞因果為宗得悟則為說因果。三世諸佛菩薩說經造論，意在眾生得悟為正宗，而教無定也。

Second, as for 'adopting without refuting': it is essential that the preceding refuting and washing away of the clinging to attainment and the minds of annihilation and permanence be utterly without remainder; only thereafter can one distinguish the provisional functional application of the Buddha's upāya of dependent origination. If sentient beings should hear that the cause is the cardinal theme to attain awakening, he explains the cause for them; if they should hear that the result is the cardinal theme to attain awakening, he explains the result for them; if they should hear that both cause and result together are the cardinal theme to attain awakening, he explains cause and result for them. The Buddhas and bodhisattvas of the three times, in preaching the sūtras and composing the treatises, have their intention in sentient beings attaining awakening as the primary aim, yet the teaching is not fixed.