A. Bōdhisat, or Bōdhisattva. Thus the Prince Siddhartha Gautama was a Bōdhisattva up to the moment when, under the blessed Bōdhi tree at Gayā, he became Buddha. 111. Q. _Have we any account of his various rebirths as a Bodhisattva?_ A. In the Jātakatthakathā, a book containing stories of the Bōdhisattva's reincarnations, there are several hundred tales of that kind. 112. Q. _What lesson do these stories teach?_ A. That a man can carry, throughout a long series of reincarnations, one great, good purpose which enables him to conquer bad tendencies and develop virtuous ones. 113. Q. _Can we fix the number of reincarnations through which a Bōdhisattva must pass before he can become a Buddha?_ A. Of course not: that depends upon his natural character, the state of development to which he has arrived when he forms the resolution to become a Buddha, and other things. 114. Q. _Have we a way of classifying Bōdhisattvas? If so, explain it._ A. Bōdhisattvas--the future Buddhas--are divided into three classes. 115. Q. _Proceed. How are these three kinds of Bōdhisats named?_ A. Pannādhika, or Udghatitajña--"he who attains least quickly"; Saddhādhika, or Vipachitajña--"he who attains less quickly"; and Viryādhika, or Gneyya--"he who attains quickly". The Pannādhika Bōdhisats take the course of Intelligence; the Saddhādhika take the course of Faith; the Viryaāhika take the course of energetic Action. The first is guided by Intelligence and does not hasten; the second is full of Faith, and does not care to take the guidance of Wisdom; and the third never delays to do what is good. Regardless of the consequences to himself, he does it when he sees that it is best that it should be done. 116. Q. _When our Bōdhisattva became Buddha, what did he see was the cause of human misery? Tell me in one word._ A. Ignorance (Avidyā). 117. Q. _Can you tell me the remedy?_ A. To dispel Ignorance and become wise (Prājña). 118. Q. _Why does ignorance cause suffering?_ A. Because it makes us prize what is not worth prizing, grieve when we should not grieve, consider real what is not real but only illusionary, and pass our lives in the pursuit of worthless objects, neglecting what is in reality most valuable. 119. Q. _And what is that which is most valuable?_ A. To know the whole secret of man's existence and destiny, so that we may estimate at no more than their actual value this life and its relations; and so that we may live in a way to ensure the greatest happiness and the least suffering for our fellow-men and ourselves. 120. Q. _What is the light that can dispel this ignorance of ours and remove all sorrows?_ A. The knowledge of the "Four Noble Truths," as the Buddha called them. 121. Q. _Name these Four Noble Truths?_ A. 1. The miseries of evolutionary existence resulting in births and deaths, life after life.