Comment: I really found it interesting that after Buddha's awkening he didn't have that desire to save all beings. He had to be persueded by some diety to teach.
This is a great episode in the Buddha story. As I remember the story, it is not that "he didn't have that desire to save all beings," but that he had the desire yet didn't see how he could effectively communicate what he had experienced to anyone. He was at a standstill point of tension between the idealistic desire to save and the practical realities of how to proceed seeming insurmountable. Who of us does not experience this? His dilemma was that he directly perceived the timeless and wordless profound wisdom (prajna) and inherent intelligence (jnana), yet he felt that on the one hand he was incapable of putting them into words that could be understood by the people of his time, and on the other hand there would be no people who would be able to benefit from the words that he could formulate as opposed to just being made more confused by them.
The appearance of Indra, the "supreme diety" of this dimension, is the recognition of the archetypal truth that our motivation occurs only when an archetypal figure is constellated within mind. Without some kind of constellation (discrimination, differentiation) of an archetypal figure (i.e., a primary configuration of 4th shandha) there is no motivation for us to act. It is just as true to say that every one of our acts has as its motivating mental configuration one or another primary archetypal figure as its constellation or context. Without the primary archetypal figures of the 4th skandha there would be no fruition of consciousness as 5th skandha. The archetypal figures are the constellations in the firmament of our own mind which is the One Mind of No Mind.
In Buddhist terminology, every nirmanakaya Buddha has a samboghakaya Buddha as its intermediate progenitor and the dharmakaya Buddha as ultimate progenitor.
Consciousness depends on our personal complexes which in turn depend on our impersonal or collective archetypes. Self-consciousness is possible because the primary archetype of "god-self" formed in the nascent interaction of discrimination ("the 7th consciousness") where the ocean of concsiouness ("the 8th consciousness") is first stirred can become manifested in the derivitive ego-complex that organizes the reflectivity of consciousness (the 6th consciousness) in relation to the senses (the 1st thru 5th consciousnesses) into the experience of self-conciousness or self-awareness. This process develops over years so that sometime around age 6-8 we have a mostly developed self-consciousness based on the establishment of a self-image (ego complex) that is possible because of the "god-self" archetype having been constellated in mind.