十不二門指要鈔 2.100

2.100

二、若一下，反諭。以鑑淨形對無不現之理，而反顯之。意云若不現者可言鑑理有窮形事不通也，諸佛悟理、眾生在事，三千理滿，若一機扣之不應，則可云三千互闕，既無此理則前義善成。仍釋伏疑。何故？眾生多不見佛，故云若與鑑隔則容有是理，即障重機生名與鑑隔，機成名對，若其對者終無不現。然未通字必誤，合云不通，縱移於下句，語稍不便，智者詳之。

Second, from "If a single..." downward, the reverse analogy. It demonstrates this conversely through the principle that when a mirror is clear and a form is presented before it, there is nothing that does not appear. The meaning is: if they did not appear, one could say that the principle of the mirror is exhausted and the phenomenon of the form does not reach it. The Buddhas awaken to principle, while sentient beings reside in phenomena; the principle of the three thousand is full. If a single capacity knocked and there were no response, one could say that the three thousand were mutually deficient. Since there is no such principle, the previous meaning is well established. It also resolves a latent doubt: why do sentient beings mostly not see the Buddha? Hence it says: if separated from the mirror, then such a principle might be admitted. That is, heavy obstacles and raw capacities are called being separated from the mirror; when capacity matures, it is called being presented before it. If presented before it, there is never a case where it does not appear. However, the character weitong ("not yet reaching") must be an error for butong ("not reaching"); even if moved to the lower line, the phrasing is somewhat awkward, which the wise should scrutinize.