大方廣佛華嚴經隨疏演義鈔 7.35

7.35

疏「二、賢首所立」等者，以下文依之，故今略指。然昔來更有耆闍法師立六種教：一因緣宗教；二假名宗教；三不真宗教，謂說諸法如幻化理；四真宗教，謂說諸法真空理故；五常宗教，說真理恒沙功德常恒等故；六圓宗教，如諸師今不序者。前四名即衍公四宗義，在立宗之初；第五同第五時；第六同諸師圓教，故略不引。又真宗說真空理、常宗說真理恒沙功德常恒，既真宗真理非常宗，應同無常。又三與四但法喻之別，故並不引。上來此方立教竟。

Regarding the commentary's "Second, that established by Xianshou" and so forth: because the text below relies on this, it is now only briefly indicated. However, in the past there was also Master Qishe, who established six kinds of teachings: first, the teaching of the doctrine of cause and condition; second, the teaching of the doctrine of conventional designation; third, the teaching of the doctrine of non-trueness, referring to expounding the principle that all phenomena are like illusory transformations; fourth, the teaching of the doctrine of trueness, referring to expounding the principle that all phenomena are true emptiness; fifth, the teaching of the doctrine of permanence, referring to expounding that the true principle possesses virtues numerous as the sands of the Ganges and is permanent and eternal, and so forth; sixth, the teaching of the perfect doctrine, just like the various masters, which is not set forth here now. The first four names are precisely the meaning of the four tenets of Venerable Yan, which belonged to the beginning of establishing tenets. The fifth is identical to the fifth period. The sixth is identical to the perfect teaching of the various masters; hence, it is omitted and not cited. Furthermore, the true tenet expounds the principle of true emptiness, and the permanent tenet expounds that the true principle possesses virtues numerous as the sands of the Ganges and is permanent and eternal; since the true principle of the true tenet is not the permanent tenet, it would be equivalent to impermanence. Moreover, between the third and fourth, there is only the distinction between dharma and metaphor; therefore, they are not cited at all. This concludes the above section on the teachings established in this land.