請觀音經疏闡義鈔 2.76

2.76

經「頭面作禮」者，《智論》云「禮法有三：一者口禮；二屈膝，頭不至地；三頭至地。至地，名上禮也。」「耆婆」，此云故活，影堅王之子，善見庶兄，柰女所生。出胎即持針筩藥囊，為世醫師也。「謂此為是為術也」者，以己執為是，斥他執為非也。「因緣事相」，即攝有見外道。「外之妙術」者，外謂外道，非四句外。「不能救治」等者，初一但醫身病；後三醫心，反增見愛之病。「五眼不明」者，「眼」應作「根」。明，謂明利。外為五塵所侵，故不明利。「云云」者，謂十種行人為見愛所害故請觀音，觀音亦十種不同。

Regarding the sūtra's "bowed down with heads and faces to the ground," the Zhidu lun states: "There are three kinds of bowing etiquette: first, verbal greeting; second, bending the knees without the head touching the ground; third, the head reaching the ground. Reaching the ground is called the supreme salute." "Jīvaka": translated here as "old life"; the son of King Bimbisāra, a half-brother of Ajātaśatru, born of the Amrapālī woman. Upon leaving the womb he already held a needle-case and medicine bag, becoming the physician of the world. "Regarding this as right and as the method": taking one's own attachment as right and rejecting others' attachments as wrong. "Conditioned phenomenal marks" includes the non-Buddhists who hold the view of existence. "The wondrous methods of the outside": "outside" refers to non-Buddhists, not outside the four propositions. "Unable to cure and treat" and so forth: the first one only heals bodily illness; the latter three heal the mind, yet conversely increase the illness of views and craving. "The five eyes are not clear": "eyes" should be "faculties" (gen). "Clear" means sharp and acute. Because they are externally encroached upon by the five dust-objects, they are not sharp and acute. "And so on": this means that because the ten kinds of practitioners are harmed by views and craving, they invoke Avalokiteśvara, and Avalokiteśvara is likewise of ten different kinds.