space; dig deep and you will come to water; this is the rule of self-causation.  All the Munis who perfect wisdom, must do so at Gaya; and in the Kasi country they must first turn the Wheel of Righteousness.”  The young Brahman Upaka, astonished, breathed the praise of such strange doctrine, and called to mind like thoughts he had before experienced; lost in thought at the wonderful occurrence, at every turning of the road he stopped to think; embarrassed in every step he took, Tathagata proceeding slowly onwards, came to the city of Kasi.  The land so excellently adorned as the palace of Sakradevendra; the Ganges and Barana, two twin rivers flowed amidst; the woods and flowers and fruits so verdant, the peaceful cattle wandering together, the calm retreats free from vulgar noise, such was the place where the old Rishis dwelt.  Tathagata, glorious and radiant, redoubled the brightness of the place; the son of the Kaundinya tribe, and next Dasabalakasyapa, and the third Vashpa, the fourth Asvagit, the fifth called Bhadra, practising austerities as hermits, seeing from far Tathagata approaching, sitting together all engaged in conversation, said:  “This Gautama, defiled by worldly indulgence, leaving the practice of austerities, now comes again to find us here, let us be careful not to rise in salutation, nor let us greet him when he comes, nor offer him the customary refreshments.  Because he has broken his first vow, he has no claim to hospitality”—­for men on seeing an approaching guest by rights prepare things for his present and his after wants.  They arrange a proper resting-couch, and take on themselves care for his comfort.  Having spoken thus and so agreed, each kept his seat, resolved and fixed.  And now Tathagata slowly approached, when, lo! these men unconsciously, against their vow, rose and invited him to take a seat; offering to take his robe and Patra.  They begged to wash and rub his feet, and asked him what he required more; thus in everything attentive, they honored him and offered all to him as teacher.  They did not cease however to address him still as Gautama, after his family.  Then spake the Lord to them and said:  “Call me not after my private name, for it is a rude and careless way of speaking to one who has obtained Arhat-ship; but whether men respect or disrespect me, my mind is undisturbed and wholly quiet.  But you—­your way is not so courteous:  let go, I pray, and cast away your fault.  Buddha can save the world; they call him, therefore, Buddha.  Towards all living things, with equal heart he looks as children, to call him then by his familiar name is to despise a father; this is sin.”  Thus Buddha, by exercise of mighty love, in deep compassion spoke to them; but they, from ignorance and pride, despised the only wise and true one’s words.  They said that first he practised self-denial, but having reached thereby no profit, now giving rein to body, word, and thought, how by these means, they asked, has he become a Buddha?  Thus equally entangled by doubts, they