華嚴一乘教義分齊章 1.60

1.60

十、依大唐三藏玄奘法師，依《解深密經》、《金光明經》及《瑜伽論》，立三種教，即三法輪是也。一轉法輪，謂於初時鹿野園中轉四諦法輪，即小乘法。二名照法輪，謂中時於大乘內，密意說言諸法空等。三名持法輪，謂於後時於大乘中顯了意說三性及真如不空理等。此三法輪中，但說小乘及三乘中始終二教，不攝別教一乘。何以故？以《華嚴經》在初時說，非是小乘故。彼持法輪在後時說，非是《華嚴》故，是故不攝《華嚴》法門也。

10. According to Tripiṭaka Master Xuanzang of the Great Tang, relying on the Saṃdhinirmocana-sūtra, the Suvarṇaprabhāsa-sūtra, and the Yogācārabhūmi-śāstra, he established three kinds of teachings, which are the three turnings of the wheel of the Dharma. The first is the wheel of turning the Dharma, referring to the initial time in the Deer Park when he turned the wheel of the Dharma of the Four Noble Truths, which is the Hīnayāna teaching. The second is named the wheel of illuminating the Dharma, referring to the intermediate time within the Mahāyāna when he spoke with hidden intent that all dharmas are empty and so forth. The third is named the wheel of maintaining the Dharma, referring to the later time within the Mahāyāna when he spoke with explicit intent of the three natures, the principle of true suchness as non-empty, and so forth. Among these three wheels of the Dharma, they only speak of the Hīnayāna and the initial and final teachings among the Three Vehicles, not subsuming the distinct teaching One Vehicle. Why is this? Because the Avataṃsaka-sūtra was spoken in the initial period, and is not Hīnayāna. That wheel of maintaining the Dharma was spoken in the later period, and is not the Avataṃsaka. Therefore, they do not subsume the doctrinal approach of the Avataṃsaka.