Yup.
http://en.wikipedia.org/wiki/Three_Turnings_of_the_Wheel_of_Dharma
The basic content and audience of the three turnings of the wheel
can be summarized as follows:
The first turning is traditionally said to have taken place at Deer
Park in Sarnath near Varanasi in northern India near Nepal,
to an audience of shravakas. It consisted of the teaching of
the Four Noble
Truths (Sanskrit: catvāry āryasatyāni[1])
and the other elements of the Tripitaka – the Abhidharma, Sutrapitaka and Vinaya. The Abhidharma referred to is the Abhidharma
Pitaka of the Sarvastivada sect, which is a later
composition not taught by the Buddha, and contains philosophy which
is antithetical, one may say, to the early teachings.[2]
The second turning is said to have taken place at Vulture Peak
Mountain in Rajagriha, in Bihar,
India. The audience comprised bodhisattvas; in some telling there were also
shravaka arhats there as well, who promptly had heart
attacks and died from the shock of the new teachings. In the second
turning, the emphasis is on emptiness (Skt: śūnyāta) as
epitomized in the Prajnaparamita sutras, and
on compassion (Skt: karuṇā).
These two elements form bodhicitta, the epitome of the second turning.
The Madhyamika school that Nagarjuna founded arose from his exegesis of the early texts and is included
under the second turning. Nagarjuna attacked the metaphysics of the
Sarvastivada sect and a sect which broke away from it
called Sautrantika, and promoted, among other things,
the classical emphasis on the dependent arising of phenomena of the
early texts.[3]
The third turning was also delivered to an audience of bodhisattvas
in Shravasti and other Indian locations (e.g. in
Kusinagara, to Bodhisattvas and onlooking Buddhas, in
the Mahaparinirvana Sutra) – or even in
transcendental Buddhic realms (in the Avatamsaka Sutra). The focal point of the
third turning is Buddha nature and particularly
the Tathāgatagarbha doctrine. This was
elaborated on in great detail by Maitreya via Asanga in the Five Treatises of Maitreya,
which are also generally grouped under the third turning.
The Yogachara school reoriented later refinements,
in all their complexity, so as to accord with the doctrines of
earliest Buddhism.[4]
The Huayen school of Chinese Buddhism considered
the Tathāgatagarbha doctrine a fourth
turning, with the third turning comprising only the Yogachara school.[5] In
addition, Vajrayana schools sometimes refer to tantra as
the "fourth turning."
The schema of the three turnings is found in Yogachara and
Tathāgatagarbha texts such as the Samdhinirmochana
Sutra and the Srimala Sutra and likely originated in the
Yogachara literature. Naturally, they identify themselves as
definitive. However, the schema was later adopted more widely, and
different sects and schools of Buddhism, as well as individual
Buddhist teachers and philosophers give different explanations as
to whether the second or third turnings is 'definitive'
(Skt:nitartha) or 'provisional'
(Skt: neyartha) or requiring interpretation. In the
Tibetan tradition, the Gelug school considers the second turning
definitive, as do some scholars in other schools.