The Mahāyānika āgamāḥ are rare (unless you count ones where the influence seems subtle and is possibly an interpretive stance more so than something actually in the text itself) but stick out like a sore thumb when you find them for simple terminological reasons.
[These below amateur translation efforts have been modified after some corrections and suggestions by @cdpatton and @Gene.]
This is EA 27.5
聞如是： 一時，佛在舍衛國祇樹給孤獨 園。
It was heard like this: one time, the Buddha dwelt at Śrāvastī, at Jetavana.
At that time, Maitreya bodhisattva came to the Tathāgata’s location, head facing downward and bowing to the foot [of the Buddha], then beside [the Buddha] to one side sat.
At that time, Maitreya bodhisattva addressed the Bhagavān saying:
"Bodhisattvāḥ mahāsattvāḥ accomplish how many dharmāḥ to perform dānapāramitā, to complete six pāramitāḥ, and swiftly accomplish, with nothing higher, correctly and truly, the path? [or “swiftly accomplish anuttarasamyaksaṃbodhi?”]
I can’t really translate anymore and even this likely has some suspect parts. It goes on to enumerate a set of four dharmāḥ that accompanied these six perfections, as far as I can make out. Maybe @cdpatton can be of assistance here, since he is much more qualified to handle these texts than myself. For instance I am not totally sure of the way that the bowing is being spoken about here.
That is an āgama that has a fully fleshed out six perfection schema, not even one of the pleroma of irregular 5, 8, 9, 10, or 12 perfection schemata that characterized early Mahāyāna, i.e. they took a while to settle on six perfections, and I believe tantrists have 12 perfections but I am not sure. I know they believe in nine yānāni/vehicles but this is a digression at this point as the subject matter of this thread was not scholastic inflations of pre-existing path schemata.
EA 20.7 also gets identified as one of these Mahāyānika āgama sūtrāṇi, and the language in it I find even more difficult, but I can give people here the gist of what I’ve heard argued about it, namely that it is proto-Mahāyāna because it allegedly combines śamatha and vipaśyanā. Śamathavipaśyanā, the fusion of the two, for right or wrong, is often believed to be a Mahāyānika innovation by some, mostly Mahāyānists themselves. I don’t know if śrāvaka traditions have this fused meditation.
聞如是： 一時，佛在舍衛國祇樹給孤獨 園。
It was heard like this: one time, Buddha dwelt at Śrāvāstī, at Jetavana.
At that time, the Bhagavān told the myriad monks: “The secluded monk should cultivate two dharmāḥ.
To speak of which two dharmāḥ? So called śamatha and vipaśyanā also.
[skipping quite a bit for brevity… also there are too many things in this section that I do not understand.]
“In the past, tathāgatāḥ, arhantaḥ, samyaksaṁbuddhāḥ, all of them followed these two dharmāḥ and accomplished the undertaking.
The reason is this: like the worthy bodhisattva dwelling by the tree of kings, [dwelling] under for a time, he first reflects on these dharmāḥ: śamatha and vipaśyanā also.
If the bodhisattva mahāsattva has attained śamatha already, he is immediately able subdue Māra, the enemy;
If again, the bodhisattva has attained vipaśyanā also, he has accomplished threefold wisdom, has completed that which there is nothing transcending, is an arhat, [attains?] samyaksaṃbodhi.
For this reason, myriad monks, the secluded monk should seek these appropriate methodologies to walk in [i.e. practice] these two dharmāḥ.
Like this, myriad monks, regard this as your study.”
At that time, the myriad monks heard from Buddha what was taught, they rejoiced, they propagated it.
If it is not too much trouble I should like @cdpatton to take a look at these amateur translations and give me some feedback. There are more than a few points I am not sure of in the above, especially in the second scripture.
Interestingly, the second scripture, while allegedly containing Mahāyānika meditative cultivation instructions and overtly referencing Mahāyānika pudgalamarga/path-persons (a thread on whether or not the fusion of śamatha and vipaśyanā is legitemately Mahāyānika or is found in the EBTs would be very interesting), it seems to treat bodhisattvāḥ and arhantaḥ as equivalent stations, potentially: 薩阿竭阿羅訶三耶三佛. This, to my amateur eyes, looks like a list of titles in the tradition of bhagavā arahaṃ sammāsambuddho but that is predicated on the assumption that 阿竭 can stand in for “thus gone” by itself.