大乘法苑義林章 1.60

1.60

第二辨體性者，總而言之，教、理、行、果總名為乘。教一乘者，謂詮順大乘三藏教法。故《攝論》言「阿毘達磨大乘經等，此正本教大乘。」又《法花》云「我此九部法，入大乘為本。」又《勝鬘經》言「正法住、正法滅、波羅提木叉、毘尼、出家、受具足，為大乘故說此六處，此方便教大乘。」故知詮順大乘所有言教，若方便、若根本，皆教大乘。

Second, distinguishing their intrinsic nature (svabhāva): Generally speaking, teaching, principle, practice, and fruit are together called vehicle. Teaching as the One Vehicle refers to the doctrinal Dharma of the Tripitaka that explains and accords with the Mahāyāna. Therefore the Mahāyānasaṃgraha says: "The Abhidharma Mahāyāna Sūtra and others: this is the genuine fundamental teaching of the Mahāyāna." Moreover, the Lotus Sūtra says: "My Dharma of these nine divisions has entering the Mahāyāna as its basis." Furthermore, the Śrīmālādevī-sūtra says: "The abiding of the true Dharma, the extinction of the true Dharma, the prātimokṣa, the vinaya, renunciation, and receiving full ordination: these six positions are taught for the sake of the Mahāyāna; this is the Mahāyāna of expedient teachings." Therefore we know that all teachings that express and accord with the Mahāyāna, whether expedient or fundamental, are the Mahāyāna of teaching.