大乘起信論義記 1.117

1.117

名中法者，出大乘法體，謂自體故、對智故、顯義故，即宗本法也。大位在因，通於染淨耳。義者，辨大乘名義，謂何故此心是大乘耶？謂此心內具三大義，故名大也。有二運轉，故名乘也。即依宗所顯差別義理，大位在果，唯取於淨也。是故大乘總說有二：謂先顯法體，後釋義理，收義足也。

Among the names, "dharma" brings forth the substance of the Mahāyāna dharma: because it is the self-substance, because it confronts cognition, and because it manifests meaning—namely, the root dharma of the doctrine. In its broad status it is in the cause, and it extends to both defilement and purity. "Meaning" distinguishes the meaning of the name Mahāyāna: why is this mind the Mahāyāna? Because within this mind the three greatnesses are fully present, it is called "mahā" (great); because there are two conveyances, it is called "yāna" (vehicle). This is the differentiated principle manifested by relying on the doctrine; in its broad status it is in the fruit, and it takes only purity. Therefore, Mahāyāna, generally speaking, has two: first manifesting the substance of the dharma, and afterward explaining the principles of meaning, thus gathering the meaning completely.