華嚴經探玄記 3.36

3.36

四轉相者，小乘三轉有二：一為自轉，初轉在見道名印相轉，次轉在修道名應作轉，後轉在無學道名已作轉。二為他轉，初名示相轉，謂此是苦等，令陳如等入於見道；次名勸知轉，謂苦應知、集應斷、滅應證、道應修，令彼入修道；後名引證轉，謂苦我已知乃至道我已修，令彼入無學道。若三乘法輪，二同前說，但義理差別。約菩薩人者，准《大品》等經，既言鹿園轉法輪時，無量眾生發菩提心等，無量菩薩得初地等，無量一生菩薩一時成佛，此亦應同彼三轉，是通非別，不可別配。若依一乘轉無盡稱法界法輪，與所被機同一法界無二無別，法爾常恒，無新辯益之謂也。

Fourth, aspects of turning: the three turnings of the Hinayana are twofold. (1) Turning for oneself: the initial turning is on the path of seeing, named the turning of sealing characteristics; the next turning is on the path of cultivation, named the turning of what should be done; the final turning is on the path of no-learning, named the turning of having already done. (2) Turning for others: the first is named the turning of demonstrating characteristics, namely "this is suffering," and so forth, causing Kauṇḍinya and others to enter the path of seeing; the next is named the turning of encouraging knowledge, namely "suffering should be known, origin should be severed, cessation should be realized, and the path should be cultivated," causing them to enter the path of cultivation; the final is named the turning of adducing testimony, namely "suffering I have already known," down to "the path I have already cultivated," causing them to enter the path of no-learning. If speaking of the dharmacakra of the three vehicles, both are identical to the prior explanation, differing only in doctrine and principle. Regarding bodhisattvas, according to the Pañcaviṃśatisāhasrikā-prajñāpāramitā and other sūtras, since they say that when the dharmacakra was turned in the Deer Park, immeasurable sentient beings resolved upon bodhi, immeasurable bodhisattvas attained the first bhūmi, and immeasurable bodhisattvas bound to one life became Buddhas simultaneously, this should also be identical to those three turnings; it is universal and not distinct, and cannot be separately correlated. If relying on the One Vehicle turning the inexhaustible dharmacakra that accords with the dharmadhātu, it is of the same single dharmadhātu with the capacities covered, without duality or distinction; being naturally ever-constant, there is no sense of newly distinguishing benefit.