Disappointed at seeing that none of the messengers had returned to bring him any news regarding his son, King Thoodaudana exclaimed: "Is there no one in my palace that bears any affection unto me? Shall I not be able to get a person who could procure for me some information respecting my son?" He looked among his courtiers and selected one, named Kaludari, as the fittest person for such a difficult errand. Kaludari had been born on the same day as Buddha: with him he had spent the age of his infancy, and lived on terms of the most sincere friendship. The king said to him: "Noble Kaludari, you know how earnestly I long to see my son. Nine messengers have already been sent to the city of Radzagio to invite my son to come over to me, and none of them has as yet come back to me, to bring information respecting the object of my tenderest affections. I am old now, and the end of my existence is quite uncertain; could you not undertake to bring my son over to me? Whether you become Rahan or not, let me have the happiness of contemplating once more my beloved son ere I leave this world." The nobleman promised to the king to comply with his royal order. Attended by a retinue of a thousand followers, he set out for the city of Radzagio. Having reached the Weloowon monastery, he listened to Buddha's preachings, and, like the former messengers, he became at once a Rahanda with all his followers.
Gaudama, having obtained the Buddhaship, spent the first season (Lent) in the solitude of Migadawon. Thence he proceeded to the solitude of Ooroowela, where he remained three months, until he had completed the work of converting the three Kathabas. It was on the full moon of Piatho (January) that he entered into the city of Radzagio, accompanied by his thousand disciples. He had just stayed two months in that place, so that there were five months since he had left the country of Baranathee.
Seven days after Kaludari's arrival, the cold season being nearly over, the new convert addressed Buddha as follows: "Illustrious Phra, the cold season is over, and the warm season has just begun; this is now the proper time to travel through the country; nature wears a green aspect; the trees of the forests are in full blossom; the roads are lined to right and left with trees loaded with fragrant blossoms and delicious fruits; the peacock proudly expands its magnificent tail; birds of every description fill the air with their ravishing and melodious singing. At this season heat and cold are equally temperate, and nature is scattering profusely its choicest gifts." By such and similar allurements Kaludari endeavoured to dispose Buddha to undertake a journey to Kapilawot. Gaudama hearing all these words said: "What means this? To what purpose are uttered so many fine expressions?" Kaludari replied: "Your father, O blessed Buddha, is advanced in years; he has sent me to invite you to come over to Kapilawot, that he might see you before his death. He and your royal parents will be rejoiced at hearing your most excellent law." "Well," said Buddha, "go and tell the Rahans to hold themselves ready for the journey." It was arranged that ten thousand Rahandas from Magatha and ten thousand from Kapilawot would accompany the illustrious traveller. The distance between the two countries is sixty youdzanas.[3] Sixty days were to be employed in going over that distance, so they were to travel at the rate of but one youdzana a day.
Kaludari was anxious to go and inform the king of the happy issue of his negotiation. He flew through the air, and in a short time reached the palace of the lord of Kapilawot. The king, seeing him, was exceedingly glad; he desired the illustrious Rahan to sit in a becoming place, and gave orders that his patta should be filled with the choicest dishes from the royal table. Meanwhile Kaludari related to the king all the circumstances attending his journey. When he had spoken, Thoodaudana desired him to take his meal. Kaludari begged to be excused, saying that he would go and take his meal in the presence of Buddha. "Where is he now?" replied the king. "Mighty lord," answered Kaludari, "Buddha, accompanied by twenty thousand Rahandas, is on his way to this country, to pay a visit to his royal father; on this very day he has left the city of Radzagio." Thoodaudana was exceedingly pleased; he said again to Kaludari, "Eat your meal here, and please to take another meal to my son; I wish to supply him daily with food during his journey." Kaludari acceded to the king's request. When his meal was over, they cleansed his patta with the most exquisite perfumes, and afterwards filled it with the best and choicest eatables. The patta was then respectfully handed to the aërial messenger, who, in the presence of a large crowd of people, rose in the air with the patta under his arm, and in an instant arrived in presence of Gaudama, to whom he offered the vessel containing the delicious food from his father's table. Buddha received the food with pleasure, and ate it. The same thing was daily performed during all the time the journey lasted. Kaludari went every day to the palace through the air, ate his meal there, and brought that of his distinguished instructor, who during all the way partook of no other food but that which was brought over to him from his father's palace. Every day Kaludari carried news of the progress of Buddha's journey. By this means he increased in the heart of all an ardent desire of seeing him, and disposed every one to wait on the great Gaudama with favourable and good dispositions. The services rendered on this occasion by Kaludari were much valued by Buddha himself, who said: "Kaludari is disposing the people to welcome our arrival; he is therefore one of the most excellent among my disciples."
The princes and all the members of the royal family, having heard of Gaudama's arrival, consulted among themselves as to the best means of paying due respect to the noble and illustrious visitor. They selected the grove of Nigraudatha[4] as the fittest place to receive him with his disciples. The place was properly cleared and made ready for the long-expected company. The inhabitants of the country, attended with their richest dress, carrying flowers and perfumes, went out to meet Buddha.[5] Children of both sexes opened the procession; they were followed by the children of the noblest families; next came all the persons belonging to the royal family. All went to the grove of Nigraudatha, where Buddha had just arrived with the twenty thousand Rahans that accompanied him.
The princes, secretly influenced by pride, thus thought within themselves: This Prince Theiddat is younger than we all; he is but our nephew, let the young people prostrate themselves before him; as to ourselves, let us remain sitting down behind them. This was quickly perceived by Buddha, who said to himself: My relatives refuse to prostrate themselves before me; I will now even compel them to do so. Whereupon he entered into ecstasy, rose in the air, and standing over the heads of his relatives, as a person shaking dust over them, he exhibited to their astonished regards, on a white mango-tree, wonders of fire and water. Thoodaudana, surprised at such a wonderful display of supernatural power, exclaimed: "Illustrious Buddha, on the day you were born they brought you to the presence of the Rathee Kaladewela, to do homage to him; on that occasion, having seen you placing your two feet on the Rathee's forehead, I prostrated myself before you for the first time. On the day of the ploughing solemn rejoicings, you were placed under the shade of the tree Tsampoothapye. The sun by its daily motion had caused the shadows of all surrounding trees to change their direction; that of the tree under which you were placed alone remaining unmoved. I prostrated myself a second time before you; and now, at the sight of this new wonder, I again bow down to you." The example of the king was instantly imitated by all the princes, who humbly bowed down to Buddha. Satisfied with having humbled his proud relatives, Buddha came down and sat in the place prepared for him. He then caused a shower of red rain to pour down over the assembled multitudes. It had the virtue to wet those who liked it, and not to wet those who disliked it. "This is not," said Buddha, "the only time when such a wonder has happened; the same thing took place once during one of my former existences, when I was Prince Wethandra." He went on, relating the most interesting circumstances of that former state of existence. The whole assembly now delighted at hearing his preachings and witnessing the display of his power. They all withdrew when the preaching was over, and retired to their respective places, without, however, inviting Buddha to come and take his meals in their houses.
On the following morning, Buddha set out with his twenty thousand followers to get his meal. When he had arrived at the gate of the city, he stood for a while, deliberating within himself whether he would go to the palace to receive his meal, or go from street to street to beg for it. He paused for a while, reflecting on the course of conduct that had been followed by all the former Buddhas. Having known that they all, without exception, had been in the habit of going out from house to house in quest of their food, he resolved at once to follow their example. Whereupon he entered the city and began to perambulate the streets in search of his food. The citizens, from the various stories of their houses, were looking out with amazement at such an unusual sight. "How is this?" said they; "we see Prince Raoula and his mother Yathaudara going out attired in the richest dresses, sitting in the most elegant conveyance, and now Prince Theiddat[6] is appearing in the streets with his hair and beard shaved, and his body covered with a yellow dress befitting a mendicant. Such a thing is unbecoming indeed." Whilst they were holding this language, on a sudden, rays of the purest light shot forth from the body of Buddha, and illuminated all the objects around his person. At this unexpected sight, they all joined in praising and extolling the virtue and glory of Buddha.
King Thoodaudana was soon informed that his son was perambulating the streets of the city in the dress of a mendicant. Startled at such a news, he rose, and seizing the extremity of his outer garment, ran to the encounter of his son. As soon as he saw him he exclaimed: "Illustrious Buddha, why do you expose us to such a shame? Is it necessary to go from door to door to beg your food? Could not a better and more decent mode be resorted to for supplying your wants?" "My noble father," said Buddha, "it is meet and convenient that all Rahans should go out and beg their food." "But," replied the monarch, "are we not the descendants of the illustrious Prince Thamadat? There is not a single person in our illustrious race that has ever acted in such an indecorous manner." Buddha retorted, "My noble father,[7] the descent from the glorious princes Thamadat is something that belongs both to you and your royal family: the lineage of a Buddha is quite different from that of kings and princes; it bears no resemblance to it. Their ways and manners must essentially differ from those of princes. All former Buddhas have always been in the habit of thus going out in search of their food." Then stopping his course and standing in the street, he uttered the following stanzas, "My noble father, it is not proper that I should ever neglect the duty of receiving alms; it is an action good in itself, tallying with truth, deserving of great merits, and productive of happiness in this and future existences." When he had spoken, his father obtained the state of Thautapan. He went to the palace with his father, saying, "Those who go to beg food according to the injunction and prescription of the law, are doing well, and prepare themselves for a state of happiness both for the present and future: those who do go begging, but without any regard to the ordinances of the law, ought to refrain from doing so." He was speaking in that way when he entered the palace. His aunt Gaudamee became a Thautapan. His father, after this second preaching, reached the state Thagadagan.
Thoodaudana invited Phra and his followers to ascend to the upper part of the palace and partake of the meal prepared for them. When the meal was over, all the ladies of the palace came to pay their respects to Buddha. Some of them urged the Princess Yathaudara to do the same. But she refused to comply with their request, in the hope that a greater deference would be shown to her, and Buddha would come and visit her in her apartments. Perceiving her studied inattendance, Phra said to his father, "My noble father, I will go and visit the princess, and will, without saying a single word, make her pay obedience to, and prostrate herself before me." King Thoodaudana took up the patta, and accompanied his son to the princess's apartments, together with his two disciples, Thariputra and Maukalan. Buddha had scarcely been seated on the place destined to him, when Yathaudara threw herself at Buddha's feet, and placing her two hands on both ankles, touched repeatedly the upper part with her forehead. Meanwhile Thoodaudana mentioned to his son the respectful and affectionate regard she had ever entertained for his person. "Since she heard," added the king, "that you had put on the yellow robe, she would wear only clothes of that colour; when she knew that you took but one meal a day, that you slept on a small and low couch, and gave up, without regret, the use of perfumes, she instantly followed your example, ate but one meal a day, slept on a low couch, and gave up without grief the use of essences." "Illustrious monarch," replied Buddha, "I do not wonder at the practices of late observed by the Princess Yathaudara; in former times, when her merits were as yet only few and imperfect, she was living at the foot of a certain mountain, and knew, even then, how to behave with becomingness, and attend with a strict regard to all religious duties."
This very day, that is to say, the second day after the full moon of Katson, was fixed as the time for the taking place of five grand ceremonies. Nanda,[8] the younger brother of Buddha, was to have his head washed, to put on the thingkiit, or royal head ornament, to be raised to the dignity of crown prince, to be put in possession of his own palace, and to be married. When Phra was leaving the palace, he bade the young prince take his patta and follow him. Nanda instantly complied with the request, and departed. He was just leaving the palace, when the young lady he was to marry heard the sound of the steps and of the voice of her lover. She was then busily engaged in combing her beautiful and shining black hair. With the left hand drawing aside her hair, and with the right leaning on the window-frame, she, with a sweet yet tremulous voice, eagerly recommended him soon to return. She then continued to follow him with anxious eyes until he could be seen no longer. Meanwhile, resting against the window-side, she had her heart full of ominous forebodings. Nanda would have gladly given back the patta to his owner; but as he felt backward to hand it over to him, he followed Buddha as far as the monastery. Though he had no intention of becoming Rahan on his way to that place, yet, despite of his former dispositions, he entered into the society of the perfect. So that on the second day after Phra's arrival at Kapilawot, Nanda became a Rahan. Some other writings mention that this happened only on the third day.