Within a narrow compass, Buddha has condensed an abridgment of almost all moral virtues. The first portion of these precepts contains injunctions to shun all that may prove an impediment to the practice of good works. The second part inculcates the necessity of regulating one's mind and intention for a regular discharge of the duties incumbent on each man in his separate station. Then follows a recommendation to bestow assistance on parents, relatives, and all men in general. Next to that, we find recommended the virtues of humility, resignation, gratitude, and patience. After this, the preacher insists on the necessity of studying the law, visiting religious, conversing on religious subjects. When this is done, the hearer is commanded to study with great attention the four great truths, and keep his mind's eye ever fixed on the happy state of Neibban, which, though as yet distant, ought never to be lost sight of. Thus prepared, the hearer must be bent upon acquiring the qualifications befitting the true sage. Like the one mentioned by the Latin poet, who would remain firm, fearless, and unmoved, even in the midst of the ruins of the crumbling universe, the Buddhist sage must ever remain calm, composed, and unshaken among all the vicissitudes of life. Here is again clearly pointed out the final end to be arrived at, viz., that of perfect mental stability. This state is the foreshadowing of that of Neibban. [5] From the perusal of this Legend, it can be remarked that Buddha, in the course of his preachings, withheld from no one the knowledge of his doctrine, but, on the contrary, aimed at popularising it in every possible way. In this respect he widely differed from the Brahmins, who enveloped their tenets in a mysterious obscurity, and even in that state of semi-incomprehensibility, condescended to offer them to the consideration of but a few selected adepts. But Buddha followed quite an opposite course. He preached to all without exception. On this occasion we see him engaged in explaining to the mother and wife of Ratha duties truly becoming their sex and position. He warned them against the danger of speaking too much, or speaking hastily and with a tone of dissatisfaction. He desired them to be always cool and moderate in their conversation, and to take a pleasure in conversing on religious topics, such as the practice of the ten great duties, the merits of almsgiving, and on the other precepts of the law. He showed to them the unbecomingness of inconsistency in speaking, and finally concluded by exhorting them to allow wisdom to guide them in the right use of the faculty of speech. Every one will agree in this that the lecture was a very appropriate one, and would suit women of our days as well as those of Buddha's times.