花嚴經文義綱目 1.30

1.30

三顯差別者，依《普耀經》，第二七日於鹿野園為彼五人三轉四諦，此唯小乘。依《密迹力士經》，第二七日鹿園為於無量大眾轉法輪，時有得羅漢、辟支佛道、菩薩道等，此是三乘。依此經，第二七日於樹王下，為海會菩薩轉無盡法輪，明是一乘。上三同時者，約法表本末同時，約人顯機感各異。依《法花》三七日，《四分律》六七日，《興起行經》七七日，《五分律》八七日，《智論》五十七日，《十二遊經》一年方說。此並末教機異，宜聞各別，故致不同。本教機定，故唯二七日。

Third, revealing the distinctions: According to the Lalitavistara, during the second seven days in the Deer Park, for those five persons, he turned the four truths in three turnings; this is only the Hīnayāna. According to the Guhyakādhipati-sūtra, during the second seven days in the Deer Park, he turned the wheel of the Dharma for an immeasurable great assembly, and at that time there were those who attained the paths of arhat, pratyekabuddha, and bodhisattva; this is the triyāna. According to this sūtra, during the second seven days beneath the king of trees, for the ocean-like assembly of bodhisattvas, he turned the inexhaustible wheel of the Dharma; this clearly is the ekayāna. That the above three are simultaneous expresses, in terms of the teaching, the simultaneity of root and branches; and in terms of persons, it reveals that capacity and response are each distinct. According to the Lotus Sūtra, it was the third seven days; the Dharmaguptaka Vinaya, the sixth seven days; the Xingqi xing jing, the seventh seven days; the Mahīśāsaka Vinaya, the eighth seven days; the Daśabhūmikā-vibhāṣā, fifty-seven days; the Shi'er you jing, after one year before speaking. These are all differences in capacity within the branch teachings: what was suitable to hear was each distinct, which thus caused the differences. In the root teaching, capacities are fixed; therefore, it is exclusively the second seven days.