'five teachings.' According to the content of meaning， format， or time period， the teachings of the various scriptures are classified into five types. This is usually done according to the shallowness and depth of the teaching. The five classifications of Huayan 华严 and Tiantai 天台 are the most common， but during the early period of classification （the period of division of China into northern and southern dynasties） there were a number of classifications done. A few of these are as follows:
（A） That propounded by Zigui 自轨 consists of these five: （1） the teaching of causal arising （Sarva^stiva^din， etc.）; （2） the teaching of provisional names （Chengshi lun， etc.）; （3） the teaching of the negation of reality （Prajn~a^pa^ramita^ sutras）; （4） the teaching of reality （Nirva^na Sutra）; （5） the teaching of the Reality-realm （Avatam!saka Su^tra）.
（B） The classification done by Huikuan 慧观 and Fayan 法云 of （1） the teaching of the existence of form （a^gama s）; （2） the teaching of the non-existence of form （Prajn~a^pa^ramita^ sutras）; （3） Restraining and praising teaching （Vimalaki^rti Sutra etc.） 维摩经; （4） the Teaching of Same Meaning （Lotus Sutra） 法华经 and （5） the Eternal Teaching （Nirva^na Sutra） 涅槃经.
（C） The Huayan scheme， as taught by Fazang 法藏， consists of the following five: （1） xiaoshengjiao 小乘教 Hi^naya^na teaching; （2） dashengshijiao 大乘始教 Elementary doctrine of Maha^ya^na， which refers to Faxiang and Sanlun 三论 teachings; （3） dashengzhongjiao 大乘终教 the Final Doctrine of Maha^ya^na， which asserts the existence of Buddha-nature in all beings; （4） dashengdunjiao 大乘顿教 the Sudden Enlightenment doctrine of Maha^ya^na and （5） dashengyuanjiao 大乘圆教 the perfect doctrine of Maha^ya^na， namely Huayan teaching.