Ignorance (Buddhism, Yoga, Zen)

Ignorance is cause of all obstructions, whether latent, in full operation, in the process of being eliminated, or overcome. It is the obscuring of knowledge of the true status of phenomena in a consciousness that perceives the opposite of what is correct, and is thus the cause of false assertions and doubt. It may refer to action or the effect of action, or to the "suchness" of something itself. The former leads to inauspicious rebirth, the latter to auspicious rebirth; but in either case ignorance is the root cause of all other afflictions and of the cycle of birth and rebirth. In particular, ignorance is the cause of believing the false "I", which consists simply of mental and physical aggregates, to be an actually existent self which controls these aggregates.

According to Patanjali, every form of life veils a portion of spiritual energy. In order to reach liberation, one has to progressively fight one's way through this veil. In particular, the three sheaths which comprise the physical, emotional and mental bodies which are instruments of knowledge, should not be confused with that which knows. The three stages in overcoming ignorance are: identification with the phenomenal world; restlessness and searching for knowledge of the true self; and realization, wisdom and expansion of consciousness.

In Hinayana Buddhism, the characteristic of delusion or dullness is unknowing, opposition to knowledge. Its function is non-penetration, concealing the intrinsic nature or essence of an object; it is manifest by the absence of right theory or conduct, by darkness or blindness. The proximate cause is unwise attention. It is the root of all the unprofitable or immoral. Again, ignorance is 8 ways of unknowing: it is unknowing about suffering, about the cause of suffering, the cessation of suffering and the way leading to cessation of suffering (four noble truths). It is also unknowing about the past (5 aggregates), unknowing about the future (5 aggregates) unknowing about the past and the future together, unknowing about relatedness (specific conditionality) of one thing to another or of states that have arisen. Ignorance thus keeps the truth from penetrating.

In Zen Buddhism, delusion (which can be equated with deception or madness – mayoi) arises when the world of appearances as perceived by the six senses (among which is included the intellect or discursive thought) is taken for the whole of reality and as having objective existence. All activities, spiritual, mental of physical, carried out in response to this delusion, result in suffering. Only through enlightenment – satori – can this delusion be overcome. Finally there is the profound experience of the total unity of delusion and reality, the phenomenal and the absolute, form and emptiness, samsara and nirvana.

One of the six root afflictions referred to in Tibetan Buddhism and one of the seven tendencies or latent passions. Also the first of 12 links – nidana – perpetuating the cycle of birth and death as delineated in the Buddhist causally continuous doctrine of being. Also one of the five human troubles referred to in Zen literature. Also one of the three poisons – sandoku – of Zen. Also one of the formations aggregate (mental coefficients) of Hinayana Buddhism, being listed among the constant states which appear in their true nature, and as unprofitable primary (always present in any unprofitable or unprofitable-resultant consciousness). Also the last of the ten fetters of Hinayana Buddhism said to bind a being to samsara, the cycle of birth, death and rebirth. Also one of the five afflictions or causes of misery in yoga.