妙法蓮華經玄義 9.122

9.122

三十心雖同有賢聖之義，義稱為賢，伏多斷少故。十地去名為聖，伏少斷多故。又十住名賢聖，二十心是聖賢，十地等覺是聖，妙覺是聖聖。今借喻初月，匡郭已圓，光用未備，此譬圓漸；從二日至十四日，其明漸進，此譬漸漸；至十五日此譬漸圓，又譬圓圓。夫月無虧盈，亦約月辨虧盈；理無圓漸，亦約理判圓漸耳。此經之宗，利益巨大，始自圓漸，終竟圓圓。大乘因果，增長具足（云云）。

Although the thirty minds equally possess the meaning of worthy and noble, in meaning they are designated 'worthy' because they subdue much and sever little. From the ten grounds onward they are designated 'noble' because they subdue little and sever much. Moreover, the ten abodes are called worthy-noble, the twenty minds are noble-worthy, the ten grounds and equal awakening are noble, and wondrous awakening is noble of nobles. Now, borrowing the analogy of the new moon: its outline is already round, but its radiance and function are not yet complete—this exemplifies the perfect-gradual. From the second day to the fourteenth day, its brightness gradually advances—this exemplifies the gradual-gradual. Reaching the fifteenth day, this exemplifies the gradual-perfect, and also exemplifies the perfect-perfect. The moon itself has neither waxing nor waning, yet in terms of the moon one distinguishes waxing and waning; the principle has neither perfect nor gradual, yet in terms of the principle one determines perfect and gradual. The central purport of this sūtra is of immense benefit, beginning from the perfect-gradual and ending with the perfect-perfect. The causes and effects of the Great Vehicle grow and are complete, and so on.