propagate opinions at variance with their own, undermine the mighty fabric of their creed, and endanger the holding of that absolute sway and paramount influence they had recovered, after centuries of a deadly contest with the disciples of the philosopher of Kapilawot. [6] The preachings of Buddha were not to be confined to the narrow limits of man's abode; they were designed to reach much further. All beings living in the six seats of Nats were to share with men the blessings of the publication of the perfect law. It has been already stated at length, in a foregoing note, that the condition of Nats is merely a state of pleasure and enjoyment allotted to those who in former existences had done some meritorious work. The fortunate inhabitants of these celestial regions remain in those seats until the sum of their respective merits being, as it were, exhausted, they return to the abode of man, the true place of probation for all beings living therein. The condition of Nat, therefore, is not a permanent one; the Nat, after his time of reward is over, has to migrate to our terrestrial abode, begin a new existence, and endeavour to advance himself in the way of perfection by the practice of virtue. He is as yet very far from the state of Neibban. Like man, he has to learn the sublime law, and to become acquainted with the roads leading to the four high perfections. Buddha, who came to announce the law of salvation to all beings, could not but go to the seats of Nats, and teach them the way to free themselves from the turmoil of never-ending existence. The preachings of Buddha for three consecutive months were attended with a success that must have exceeded his most sanguine expectations. Millions of Nats were converted, and forthwith obtained the deliverance. Others less advanced in merits obtained the first, or second, or third state of perfection.