大方廣佛華嚴經隨疏演義鈔 17.59

17.59

疏「融云如是者，感應之端也」，謂以如字為佛應，是字為機感，故漸寬前。從經以感應下，通妨難。恐有難云：如即是應，是即為感，何不名為感應我聞？故為此通。有引此為《注法華》釋者，注是劉公用融公義耳。

Regarding the commentary's "Sengrong says: 'Thus' (rushi) is the origin of resonance and response": this means taking the character ru as the Buddha's response and the character shi as the capacity's resonance; hence it is progressively broader than the preceding. From "Since the sūtra... resonance and response" onward, it resolves an objection. Fearing someone might object: "If ru is response and shi is resonance, why not call it 'resonance and response have I heard'?" Therefore, he provides this resolution. Some cite this as the commentary on the *Lotus Sūtra*; that commentary is Liu [Qiu]'s adoption of Master Sengrong's meaning.