[4] The conversion of Ouggasena and of his companions, procured by the direct intervention of Buddha himself, is another instance of the truly liberal spirit which animated the great preacher. His law was intended for all without exception. The profession of these individuals whom he so peculiarly selected was far from being a respectable one. The proud Brahmin would not have condescended to take notice of people who, in his opinion, had degraded themselves so low. But the new teacher, though born from parents belonging to a high caste, entirely free from the prejudices inculcated by the narrow spirit of caste, rose himself to such a high position as to look upon man, whatever his condition or position might be, as a fellow-being fully entitled to the benefit of his instructions. This is one of the most striking features of his preachings, its universality as regards persons and places. It enables us to account for the rapid and astonishing diffusion of his doctrines through so many countries. It constitutes the essential and capital difference between the two great systems which, in days long passed by, have contested for the religious supremacy over the Indian peninsula. In the subsequent story of Thoodaudana's illness, we see Buddha first, then Ananda, Thariputra, and Maukalan relieving the illustrious patient from his bodily distemper, by invoking, not the interference of a supreme Being, whom they ignore, but a certain power or influence connected with former good deeds. A great, nay, a miraculous, effect is produced by the agency of a cause which no one but a Buddhist can understand. He has recourse to _kan_, or the influence resulting from meritorious actions, as to a mighty agent who has the power to work any desired result whatever. But how a man can by his own will control the influence of his good actions, so as to produce a grand effect in no way short of a miracle, is a thing which can in no rational way be explained or accounted for.