法華論疏 2.226

2.226

第四說成就者，自上以來廣前三方便竟，今廣第四說成就。就文為二：第一從初竟此七種，令眾生自身功德成就，明如來說法令眾生自行成就。第二從「教化成就」下，明如來說法使化他行成就。前釋現瑞中，大法雨等八種亦具此二。初六種佛欲令眾生自行成就，後二法令化他行成就，是故現瑞。今說定起為物說法，亦令二德成就。自德成就中有二：第一經廣、第二論略。就經廣中為二：初牒章門，總廣標七數所以。

As for the fourth, 'perfection of preaching': up to this point, the expansion of the previous three skillful means is completed; now it expands upon the fourth, the perfection of preaching. Regarding the text, there are two parts: first, from the beginning up to the end of these seven kinds, causing the merits of sentient beings themselves to be perfected, which clarifies that the Tathāgata expounds the Dharma to cause sentient beings' own practice to be perfected. Second, from "perfection of teaching and transforming" onwards, it clarifies that the Tathāgata expounds the Dharma to cause the practice of transforming others to be perfected. In the previous explanation of the manifestation of auspicious signs, the eight kinds such as the great rain of Dharma also possessed these two: the first six kinds were that the Buddha wished to cause sentient beings' own practice to be perfected, and the latter two dharmas caused the practice of transforming others to be perfected, which is why the auspicious signs were manifested. Now, arising from samādhi to preach the Dharma for the sake of beings likewise causes both virtues to be perfected. Within the perfection of one's own virtue there are two parts: first, the sūtra is extensive; second, the treatise is brief. Within the sūtra being extensive there are two parts: first, citing the section heading, generally expanding and stating the reasons for the number seven.