妙法蓮華經玄義 5.59

5.59

昔四果隔別，謂羅漢、辟支佛、菩薩習果、方便佛果。又四佛為四果。欲合此果，處處須廢。今草庵已破，化城又滅，同至寶所，是故一果不廢。若從是義，三廢、一不廢。然三教有廢、有不廢。何者？從得道夜至泥洹夜，所說四《阿含經》，結為聲聞藏，初教何曾廢？成前人事善，逗後人事善，故有廢、有不廢。通教成前逗後，亦如是。別教成前逗，後亦如是。

In the past, the four fruits were kept separate and distinct, namely [those of] the arhat, the pratyekabuddha, the bodhisattva's practice fruit, and the expedient buddha fruit; or again, four buddhas were considered four fruits. In wishing to unify these fruits, [the provisional] had to be abolished at every point. Now that the thatched hut has been demolished and the conjured city has also vanished, [all] arrive together at the place of jewels; therefore the single fruit is not abolished. If one follows this meaning, three are abolished and one is not abolished. However, among the three teachings there is abolishing and there is non-abolishing. Why? From the night he attained the Way to the night of his parinirvāṇa, the four Āgama sūtras that were spoken were compiled as the śrāvaka-piṭaka; how could that initial teaching ever have been abolished? Because it perfected the phenomenal goodness of persons of the past and accommodated the phenomenal goodness of persons of the future, there is abolishing and there is non-abolishing. The shared teaching's perfecting the past and accommodating the future is also like this; the distinctive teaching's perfecting the past and accommodating the future is also like this.