妙法蓮華經玄贊 4.257

4.257

轉相者，九十五說由五種相轉法輪者，當知名為善轉法輪：一者世尊為菩薩時，為得所得所緣境界；二者為得所得方便；三者證得自所應得；四者得已樹他相續，令於自證深生信解；五者令於他所證深生信解。此意總說化身化相，自證果時令聲聞等亦有所證，不依菩薩報身成義，或亦依實菩薩轉義，總依始終究竟作論，不依一會得成三轉。所緣境者謂四聖諦依安立諦、非安立諦依於三性，皆此攝故。得方便者，謂即於此四聖諦中三周正轉十二相智，此自三周轉法輪相，為得無上菩提因故。最初轉者，謂昔菩薩入現觀時，如實了知，是苦聖諦，廣說乃至，是道聖諦，於中所有現量聖智能斷見道所斷煩惱，爾時說名真聖慧眼。即此由依去來今世有差別故，如其次第名智明覺。此說一智總名法眼，有三行相名智明覺，非於一諦別起四智，由真見道唯一剎那，不同小乘上下別觀，依詮證滅說通三世，非是滅諦通三世有。第二轉者，謂是有學，以其妙慧如實通達，我當於後猶有所作，應當遍知未知苦諦，應當永斷未斷集諦，應當作證未證滅諦，應當脩習未脩道諦，如是亦有四種行相，如前應知。第三轉者，謂是無學，已得盡智無生智故，言所應作我皆已作，謂我已遍知未知苦諦，乃至廣說，我已脩習未脩道諦，亦有四行類前應知。

Regarding the characteristics of turning: fascicle ninety-five says that when the wheel of Dharma is turned by means of five characteristics, it should be known as well-turned: first, the objective realm cognized when the Bhagavat was a bodhisattva in order to attain what was to be attained; second, the expedient means for attaining what was to be attained; third, the realization of what should be attained by oneself; fourth, having attained it, planting it in the mental continua of others, causing them to generate profound faith and understanding toward what was realized by oneself; fifth, causing them to generate profound faith and understanding toward what was realized by others. This general meaning refers to the transformation body and the characteristics of transformation: when realizing the fruit oneself, causing the śrāvakas and others also to have that which is realized; it is not established in reliance on the reward body of a bodhisattva. Or, it also relies on the meaning of the turning by an actual bodhisattva, formulating the treatise generally on the basis of the beginning, end, and culmination, not relying on a single assembly to accomplish the three turnings. The 'objective realm cognized' refers to the four noble truths; based on established truths and non-established truths, and based on the three natures, all are subsumed herein. The 'expedient means of attainment' refers to the twelve-aspect wisdom correctly turned in three revolutions concerning these very four noble truths; this is the characteristic of turning the wheel of Dharma through the three revolutions for oneself, as the cause for attaining unsurpassed awakening. The 'initial turning' means that when the former bodhisattva entered clear realization, he knew in accordance with reality: 'This is the noble truth of suffering,' and so on at length, up to: 'This is the noble truth of the path.' The direct perceptual noble wisdom therein can sever the afflictions to be severed by the path of seeing; at that time, it is called the true noble wisdom-eye. Because this has distinctions relying on the past, future, and present times, in their order they are called knowledge, clarity, and awakening. This means that a single wisdom is generally called the Dharma-eye, and has three mental modes named knowledge, clarity, and awakening; it is not that four distinct wisdoms are generated for each single truth. Because the true path of seeing lasts for only a single thought-moment, unlike the Hīnayāna where upper and lower realms are viewed separately, the realization of cessation relying on verbal designation is said to pervade the three times, but it is not that the truth of cessation exists throughout the three times. The 'second turning' refers to the learner who, through his subtle wisdom, penetrates in accordance with reality: 'I still have something to do hereafter: I should thoroughly know the truth of suffering which is not yet known; I should forever sever the truth of origin which is not yet severed; I should realize the truth of cessation which is not yet realized; and I should cultivate the truth of the path which is not yet cultivated.' In this way there are also four kinds of mental modes, which should be known as before. The 'third turning' refers to the one beyond learning who, having already attained the knowledge of destruction and the knowledge of non-arising, says: 'What was to be done I have completely done; that is, I have thoroughly known the truth of suffering which was not yet known,' and so on at length, up to: 'I have cultivated the truth of the path which was not yet cultivated.' There are also four modes, which should be known by analogy with the preceding.