In entrusting his disciples with the important duty of teaching mankind, Buddha, obeying the impulse of his universal charity, desires them to go all over the world and preach all the truth to all mortals. He distinctly charges them to announce openly and unreservedly all that they have heard from him. In these instructions the plan of Buddha is clearly laid down, and the features of the mission he assumes distinctly delineated. His object is to spread his doctrines all over the world and to bring all beings under his moral sway. He makes no distinction between man and man, nation and nation. Though belonging by birth to a high caste, he disregards at once those worldly barriers whereby men are separated from each other, and acknowledges no dignity but that which is conferred by virtue. Bold, indeed, was the step that he took in a country where the distinction of caste is so deeply rooted in the habits of the people, that all human efforts have, hitherto, proved abortive in destroying it. It has already been hinted in a foregoing note that Gaudama placed himself on a new ground, in opposition to the Brahminical doctrines. He, doubtless, cautiously avoided to wound directly the feelings of his antagonists; but, at the same time, he adroitly sowed the seed of a mighty revolution, that was to change, if left to grow freely, the face of the Indian peninsula. His doctrine bore two characteristics, that were to distinguish it essentially from that of his adversaries; it was popular and universal, whereas that of his opponents was wrapped up in a mysterious obscurity, and unfolded completely only to a privileged caste. Another great difference between the two systems is this: Buddha paid little attention to the dogmatical portion of religion, but laid the greatest stress on morals. The dogmas are few and little insisted on. He aimed at correcting the vices of the heart, but exerted himself little to redress the errors of the mind.