(71) That person was sad at heart and hung his head, And then beheld Khizr present before him in a vision, Who said to him, "Ah! thou hast ceased to call on God, Wherefore repentest thou of calling upon Him?" The man said, "The answer 'Here am I' came not, Wherefore I fear that I am repulsed from the door." Khizr replied to him, "God has given me this command; Go to him and say, 'O much-tried one, Did not I engage thee to do my service? Did not I engage thee to call upon me?

(9) The poor man went away, and for one whole year Journeyed burning with grief for his friend's absence. His heart burned till it was cooked; then he went again He knocked at the door in fear and trepidation His friend shouted, "Who is that at the door?" He answered, "'Tis Thou who art at the door. O Beloved!" The friend said, "Since 'tis I, let me come in, There is not room for two 'I's' in one house."

(1) The house of 'Isa was the banquet of men of heart, Ho! afflicted one, quit not this door! From all sides the people ever thronged, Many blind and lame, and halt and afflicted, To the door of the house of 'Isa at dawn, As soon as he had finished his orisons, That holy one would come forth at the third hour; He viewed those impotent folk, troop by troop, Sitting at his door in hope and expectation; He spoke to them, saying, "O stricken ones!

(8) Manjusri said: “ Sir, thou speakest rightly ; if a man has already come, then he comes not; and if he has already gone, then he goes not. And why ? one who comes comes from nowhere, and one who goes reaches nowhere ; what is seen is not seen. But let us leave this matter aside for a while. Sir, how dost thou bear thy sickness, or may it not be growing severer by improper treatment ? The lord being exceedingly anxious about thee, sends me most cordially to inquire after thy health. Sir, what is the cause of thy sickness'? How long has it lasted ? How can it be cured ? ”

(1) At that time, Vimalakirti, the wealthy householder, thought to himself thus: “ I am on a bed of sickness; surely the Blessed One who possesses great mercy would never leave me unregarded.” Buddha knowing his thought said to Sariputra : “ Go thou to Vimalakirti and inquire after his health.” Sariputra replied to Buddha and said : “ Nay, O Lord, I am not worthy to go and inquire after his health. And why ? I remember one day I was quietly seated meditating under a tree in a forest; then Vimalakirti came to me and said : ‘ Well O Sariputra, to sit thus is not necessarily a quiet sitting. To sit quietly means to withdraw both mind and body from the triple world. Not to rise from the meditation of cessation (i. e., absolute tranquillity) and yet to exercise all manners of daily life, — this is to sit quietly. Following the manner of ordinary people without renouncing the righteous law, — this is to sit quietly. Not to make the mind abide neither within nor without, — this is to sit quietly. Not to be influenced by the heretical views and yet to practise the thirty-seven requisites for attaining the supreme enlightenment, — this is to sit quietly. If one should thus sit he would be approved by Buddha.’ At that time, O Blessed One, hearing these remarks, I remained in silence and was unable to reply. Therefore, I am not worthy to go and inquire after his health.”

(11) The third gate. The name of the doorkeeper is: he who eateth his own filth. The name of its warder is: the watchful. The name of the herald is: the great one

(22) The sixth gate. The name of the doorkeeper is: he who makes the loaves, with a thundering voice. The name of its warder is: he who shows his face. The name of the herald is: the stolen knife which belongs to the sky

(25) The seventh gate. The name of the doorkeeper is: he who takes possession of their knives. The name of its warder is: he with a high voice. The name of the herald: he who drives back the enemies

(7) ¶The neighbors said, Is not this he that sat and begged? He answered, I am he.

(9) The second gate. The name of the doorkeeper is: he who shows his face. The name of its warder is: he with a revolving face. The name of the herald is: the consumer

(19) The fifth gate. The name of the doorkeeper is: he who lives on worms. The name of the warder is: the consuming flame. The name of the herald is: the bow which strikes the furious (?

(3) Buddha then said to Mahakasyapa : “ Go thou to Vimalakirti to inquire after his health.” Mahakasyapa replied to Buddha and said : “ O Blessed One, I am not worthy to go and inquire after his health. And why ? I remember once I was begging alms in a poor village, then Vimalakirti came to me and said: “Well, O Mahakasyapa, though thou possessest compassionate heart, yet thy compassion cannot be universal, because abandoning the rich thou seekest only the poor in thy begging of alms. O Mahakasyapa, thou shouldst abide in the way of sameness and beg alms of all, each in its turn. The begging of alms should be done not for the sake of merely bodily nourishment. Thou shouldst receive the rice-ball in order to break up the form of combination. Thou shouldst accept food not cherishing the thought of acceptance. Thou shouldst enter into a village as if it were deserted. Colours should be perceived as if by a blind man. Voice should be heard as if it were an echo. Odour should be perceived as if it were a wind. Taste should be tasted without being affected by taste. Thou shouldst regard all things as illusory, as destitute of selfness as well as otherness, as neither burning by themselves nor going to extinction. O Kasyapa, if thou, not abandoning the eightfold path of wrong-doing, enter into the eightfold emancipation, and not abandoning false forms enter into the true law, and give one dish of food to all beings and make offerings to all the Buddhas, and Holies then thou mayest take food. One who eats in such a manner neither with passions nor without them, is neither engaged in meditation nor awakened from it, abide neither in this world nor in Nirvana. In giving there are no merits, great or small, nor should the giver have any thought of gain or loss. ‘ This is the way of directly entering the path of Buddha and not that of the Sravakas. O Kasyapa, if thou eatest in such a manner thou partakest not in vain of others’ alms .’ When, O Blessed One, I heard these remarks, I felt that I had never heard the like before, then began deeply to revere all the Bodhisattvas and thought thus : ‘ Though still remaining as simple layman, yet such is his eloquence. Who [hearing him] cherishes not the thought of supreme enlightenment ? Since that time, I have never persuaded people to the practice of Sravakas or the Pratyeka-Buddhas. Therefore, I am not worthy to inquire after his health.”

(1) The first gate. The name of the doorkeeper is: he whose face is overturned, who has many attributes. The name of its warder is: the adjuster. The name of the herald is: he with a loud voice

(21) Tho Beloved once called the Ka'ba 'My house,' But has said to me 'O my servant' seventy times; O Bayazid, you have found the Ka'ba, You have found a hundred precious blessings." Bayazid gave heed to these deep sayings, The sick man said, "Sickness has brought me this boon. That this Prince (Muhammad) has come to me this morn, So that health and strength may return to me O blessed pain and sickness and fever! O welcome weariness and sleeplessness by night!

(14) ⌈And one of the holy ones came to me and waked me⌉, and He made me rise up and approach the door: and I bowed my face downwards.

(9) Buddha then said to Rahula; “ Go thou to Vimalakirti to inquire after his health.” Rahula replied to Buddha and said : “ O Blessed One, I am not worthy to go and inquire after his health. And why ? I remember one day the sons of the wealthy householders of Vaisali came to me with bowed heads and questioned me : ‘ Well, O Rahula, thou art the only son of Buddha who has relinquished the throne of a Cakravartin king and hast renounced the world for the purpose of attaining enlightenment. Now tell us what are the advantages of renunciation according to the doctrine.’ “At that time Vimalakirti came to me and said: ‘Well, O Rahula, thou shouldst not preach to them the advantages of renunciation. And why ? Not to have any advantages or merits — this is renunciation. It is a created thing of which we can speak as having any advantages or merits; but renunciation is an uncreated thing, and in an uncreated thing, there are neither advantages nor merits to talk about. O Rahula, renunciation is neither this nor that nor between. It is beyond the sixty-two heresies. It abides in Nirvana attained by the intelligent only. It is walked by the saints alone. If you could subdue evil ones, transcend the five paths of existence, purify the five sights, acquire the five powers, establish the five faculties, were not annoyed by outside things; if you could deliver one from all kinds of wickedness, crush all the heresies, go beyond the unsubstantiality of names, be emerged from muddy pollution; if you were without attachment, free from the idea of possession, free from clinging, not disturbed, and could feel inward joy, watch over others, abide in contemplation, and keep yourself away from all faults : — if you could do these, then you would be said to have true renunciation.’ “ Vimalakirti then spoke to the sons of the wealthy householders and said : ‘ Ye shall practise renunciation according to the true law. And why ? Buddha is seldom seen in this world.’ The sons of the wealthy householders said : ‘ O Sir, we have heard that Buddha said that if it were not permitted by parents no one could renounce the world.’ Vimalakirti said : ‘ Well, yet if ye cherished the thought of supreme enlightenment this is renunciation, this is perfect fulfilment. At that time thirty-two sons of the wealthy householders all cherished the thought of supreme enlightenment. Therefore, I am not worthy to go and inquire after his health.”

(2) Ajatasatru said: ' Verily, it is contrary to the course of things that a Brahman should come to a Kshatriya, thinking BR1HAD-ARANYAKA UPANISHAD [-3.1. " He will tell me Brahma/' However, I shall cause you to know him clearly/ He took him by the hand and rose. The two went up to a man who was asleep. They addressed him with these words: [i.e. Ajatasatru] woke him by rubbing him with his hand. That one arose.