法華義疏 2.16

2.16

「說大乘經」者，明能被之教也。龍樹《十二門論》以六義釋於大乘：一、出二乘之上故名為大；二、諸佛最大是乘能至故名為大；三、諸佛大人之所乘故故名為大；四、滅眾生大苦與大利樂故名為大；五、觀音彌勒等之所乘故故名為大；六、能盡諸法邊底故故名為大。依《地持論》七義釋大：一者、法大，謂大乘經。二、發心大，因大乘經發菩提心。三、解行大，即道種性菩薩解行成就。四、淨心大，即初地菩薩也。五、眾具大，有福德智慧二種具足。六者、時大，謂三阿僧祇劫行行。七者、果大，謂大菩提果。故云大乘經也。

'Expounded the Mahāyāna sūtra' clarifies the teaching capable of covering them. In the Dvādaśanikāya Śāstra, Nāgārjuna explains 'Mahāyāna' through six meanings: First, because it surpasses the two vehicles, it is called 'great'; second, the Buddhas are the greatest and this vehicle can reach them, hence it is called 'great'; third, because it is ridden by the great persons, the Buddhas, it is called 'great'; fourth, because it destroys the great suffering of sentient beings and confers great benefit and bliss, it is called 'great'; fifth, because it is ridden by Avalokiteśvara, Maitreya, and others, it is called 'great'; sixth, because it can exhaust the utmost limits of all dharmas, it is called 'great.' According to the Bodhisattvabhūmi, 'great' is explained through seven meanings: First is the greatness of dharma, meaning the Mahāyāna sūtras. Second is the greatness of generating the aspiration, generating the bodhicitta on account of the Mahāyāna sūtras. Third is the greatness of understanding and practice, namely the bodhisattvas of the nature of the path accomplishing understanding and practice. Fourth is the greatness of the pure mind, namely bodhisattvas of the first bhūmi. Fifth is the greatness of provisions, possessing the complete endowment of both merit and wisdom. Sixth is the greatness of time, meaning practicing across three incalculable eons. Seventh is the greatness of the fruit, meaning the fruit of great bodhi. Therefore, it is called a 'Mahāyāna sūtra.'