[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 17.59 # 大方廣佛華嚴經隨疏演義鈔 17.59 大方廣佛華嚴經隨疏演義鈔 17.59 - **Language:** Classical Chinese ### [17.59](https://indike.org/pramana/in.bauddha.taisho.1736.17.59) 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. > — English (machine translation) (machine translation) - [Previous: 17.58](https://indike.org/pramana/in.bauddha.taisho.1736.17.58) - [Next: 17.60](https://indike.org/pramana/in.bauddha.taisho.1736.17.60) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.1736.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.17.59) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.17.59](https://indike.org/pramana/in.bauddha.taisho.1736.17.59) · Pramāṇa