On hearing the supplications of that Brahma, Buddha began to feel a tender compassion for all beings. With the keen eyes of a Buddha he glanced over the whole world. He discovered distinctly those beings who were as yet completely sunk in the filth of passions, those who were but partly under the control of passions, and those whose dispositions seemed to be more promising. He then made to the chief of Brahmas the solemn promise that he would preach his law to all beings. Satisfied with the answer he had received, the chief rose up, withdrew respectfully at a proper distance, and turning on the right, left the presence of Buddha and returned to his own seat.
Another thought preoccupied the mind of Buddha. "To whom," said he, "shall I announce the law?" Having pondered a while over this subject, he added: "The Rathee Alara of the Kalama race is gifted with wisdom and an uncommonly penetrating mind; passions have scarcely any influence over him. I will first preach to him the most excellent law." A Nat then said to Phra that Alara had died seven days ago. Buddha, to whom the past is known, had already seen that Alara was dead. He said: "Great indeed is the loss Alara has met with; he would have doubtless been able to understand right well the law I intended to preach to him. To whom shall I go now?" Having paused a while, he added: "The Rathee Oodaka, son of Prince Rama, has a quick perception; he will easily understand my doctrine; to him I will announce the law." But the same Nat told him that Oodaka had died the night before last, at midnight. "O! great is the loss that has come upon Oodaka; he would have easily acquired the knowledge of the perfect law." Buddha considered a third time, and said to himself: "To whom shall I go to preach the law?" After a moment's delay he added: "Many are the services I received in the wilderness from the five Rahans who lived with me.[2] I will repay their good offices to me, by preaching to them the law, but where are they now?" His penetrating regards soon discovered them in the solitude of Migadawon. Having enjoyed himself in the place Adzapala, Buddha went on towards the country of Baranathee. All the former Buddhas travelled through the air, but our Buddha, who had merciful designs over Upaka, went on foot. On his way to the village of Gaya, at a distance of three gawots from the Bodi tree, Buddha went to rest, at midday, for a while under the cooling shade of a tree. There he was seen by the heretic Rahan Upaka, who, approaching near him, said, "O Rahan, all your exterior bespeaks the most amiable qualities; your countenance is at once modest and beautiful. Under what teacher have you become a Rahan? To what law or doctrine have you given preference in your arduous studies?" Buddha answered: "Upaka, I have triumphed over all the laws of mutability; I am acquainted with all the laws that rule this universe, and the beings existing therein; from concupiscence and other passions I am wholly disengaged. I have come to preach the most excellent law to all beings, and teach them the four great truths I alone am acquainted with. I will beat the great drum of the law. I have no teacher, and among Nats and men there is none equal to me. Because of my victory, I have been named Zeena. Now I am proceeding to the country of Baranathee, for the sake of preaching the law." Upaka replied, "You are certainly the illustrious Gaudama." He then shook his head, turned away from the road, and went to the village of Wingaha. The instructions, however, germinated as good seed in the soul of Upaka, and were the foundation of his subsequent conversion, which happened as follows:—After this interview with Gaudama, Upaka dwelt as a hermit in the village of Wingaha, where a shed was erected for his dwelling. A hunter brought him support. It happened that the hunter being engaged in a hunting excursion, his daughter went to the hermit's cell, to carry him his food. Upaka was smitten by the beauty of the damsel. He stretched himself on his belly and said to himself, "I will take no food, nor change this position, unless I obtain the object of my wishes." He stayed for several days in that position without uttering a word, or making a single movement, or taking any food. At last the hunter returned, and went forthwith to the hermit's cell to inquire about the cause of his strange behaviour. He pulled him by the feet, calling him aloud by the name of hermit; after a while a sepulchral groan was heard, indicating that he was still alive. The good hunter affectionately entreated him to mention to him what he wanted; that he was ready to give him anything that he would ask. The hermit a second time made a prolonged groan, as a man endeavouring to gather strength. He then mentioned to the hunter the passion he had for his daughter, and swore that he would die on the spot if his demand were rejected. The father having given his consent, Upaka rose up, and was soon married to Tsawama, who after due time presented him with a son. It happened that Tsawama soon began to dislike her husband, and poured upon him on every occasion all sorts of abuse. Unable to bear any longer the unpleasant behaviour of his wife, Upaka said to himself, "I have here neither friend nor supporter: I will go to my friend Dzina; he will receive me with kindness." Hereupon he departed, inquiring everywhere about his friend Dzina. At last he arrived at the place where Buddha was staying with his disciples. Some of them, hearing Upaka inquiring with a loud voice about his friend Dzina, took him into the presence of Buddha, who, understanding at once the sad and painful state of the old man, kindly asked what he wanted. Upaka replied that he desired to become a Samanay under his direction. Buddha, to try his disposition, said to him, "You are too old, Upaka, to enter upon the course of the severe life of a Samanay, and conform to the enjoined practices." But the latter renewing his entreaties, he was admitted among the members of the assembly. He became an Anagam, died and migrated to one of the seats of Brahmas. After a short stay up there, he obtained the deliverance. His son was Thoobadda, who became afterwards an illustrious convert. Buddha continued his way towards Baranathee, and soon reached the solitude of Migadawon, a little distant from Baranathee, and went to the place where lived the five unbelieving Rahans. When they saw him coming at a distance, they said to each other, "The Rahan Gaudama is in search after disciples; he has just performed penitential deeds, and he is looking out for alms and clothes. Let us pay no respect to him in the way of going out to meet him, of receiving the tsiwaran from his hands, of presenting him water to wash his feet and preparing a place to sit on; let him sit wherever he pleases." Such was the plan they concerted among themselves. But when Buddha drew near, they could adhere no longer to their resolution. They rose up and went out to welcome his arrival. One took the tsiwaran from his hands, another the patta, a third one brought water for the washing of the feet, and a fourth one prepared a becoming place to rest. Buddha sat in the place that had been prepared for him. They called him by the name of Gaudama and other appellations, usually bestowed on ordinary Rahans. Buddha meekly replied to them, "Do not call me any longer by the name of Gaudama, or any other title bestowed on an ascetic. I have become a Rahanda; I alone am acquainted with the four fundamental truths. Now I am come to preach to you the true law. Listen, O Rahans, to my words; I will lead you to the true state of Neibban. My law will make you acquainted not only with the truths to be known, but at the same time point out to you the duties you have to perform, in order to obtain the state of Arahat. There are four ways leading