大方廣佛華嚴經疏 28.31

28.31

二十四施妻子等、救獄囚者，上來皆明外施；此下二段明無畏施。初一兼於內外之財，內財為難，故《佛本行經》說「昔五百長者子，各捨珍寶等施。有一貧人，問求何願？云欲求佛道。遂自念貧無，以蜜塗身，塚間而捨。天帝試之，心安不動，知求佛果而稱讚云：『汝此勇猛，過彼五百菩薩所施百千億倍，當先作佛。』彼貧人者即我身是。」故知難中之難。施行有三：初覩境興悲。二「如大悲」下指同先例，大悲即觀自在也，以其偏主此門故。下文引例皆準此知。後「既救度」下施以財法。迴向行十願，準思易了。

Twenty-four: Giving wives, children, and so forth, and rescuing prisoners from jail: what preceded all explained external giving; the two sections below explain the giving of fearlessness. The first combines internal and external wealth. Internal wealth is difficult, and therefore the Abhiniṣkramaṇa-sūtra states: 'Long ago, five hundred sons of elders each relinquished precious jewels and other gifts. There was a poor man who was asked what vow he sought; he replied that he wished to seek the Buddha path. Thereupon he reflected on his own poverty and lack, smeared his body with honey, and abandoned himself in a charnel ground. The Lord of Gods tested him, but his mind remained calm and unmoved. Knowing that he sought the fruit of Buddhahood, he praised him, saying: "Your bravery here surpasses the gifts of those five hundred bodhisattvas by a hundred thousand koṭis of times; you shall become a Buddha first." That poor man was none other than myself.' Thus we know it is the most difficult among the difficult. The practice of giving has three parts: first, seeing the situation and giving rise to compassion; second, from 'like the Great Compassionate One' onward, pointing to the same precedent—the Great Compassionate One is Avalokiteśvara, because he specifically presides over this approach. Citing precedents in the text below should all be understood in accordance with this. Finally, from 'having rescued and delivered' onward, giving with wealth and Dharma. The ten vows of the pariṇāmanā practice can be easily understood by reflecting accordingly.