四明十義書 1.121

1.121

非謂彼文一向攝歸一邊，如生佛依正一塵不虧之文，如何作色不具三千釋？如何作一向攝外歸內釋耶？豈可荊溪亦謂一一草木各有佛性耶？十二入各具千如，豈亦有草木各自成佛之過耶？

He did not mean that that text exclusively absorbs [everything] back to one side. How could a passage such as 'living beings and Buddhas, environment and person, are not lacking in a single dust-mote' be interpreted as form not possessing the three thousand? How could it be interpreted as exclusively absorbing the external into the internal? Could Jingxi also have meant that each and every plant and tree individually has Buddha-nature? If each of the twelve sense-bases possesses the thousand as-suchnesses, could there also be the error that plants and trees each individually become Buddhas?