Discourse on the Sutra of the Compendium of Fathers and Sons (125)

What Is Ignorance

What is ignorance? Not knowing is called ignorance. Ignorance is also called avidyā, and avidyā likewise means not knowing. It refers to not comprehending the origins and developments of all dharmas, not understanding the true nature of all dharmas, not knowing what the five aggregates are nor their essence, not understanding the eighteen dhatus nor their substance, not comprehending how to realize the non-self of the five aggregates in the Hinayana tradition, not understanding the twelve nidanas of the Śrāvakas and Pratyekabuddhas, not grasping the Tathagatagarbha doctrine of the Mahayana, not knowing how to attain enlightenment, not comprehending how to understand the seed virtues of Tathagatagarbha, not understanding how to cultivate oneself to broadly benefit sentient beings, and not knowing how to practice to attain Buddhahood. All this constitutes avidyā, which belongs to ignorance. This includes not even understanding ignorance and avidyā themselves, which is equally ignorance and avidyā.

Sentient beings harbor immeasurable and boundless avidyā within their Tathagatagarbha. When all this avidyā is completely eradicated, one attains Buddhahood. Avidyā is divided into three types. The first is momentary ignorance (kṣaṇika-avidyā), which is the craving for the three realms of existence and attachment to the five-aggregate body. When this is completely severed, one attains the fourth fruition (arhatship) and enters the remainderless nirvana. The second is beginningless ignorance (anādi-avidyā). Since time without beginning, sentient beings have been unaware of the existence of the true mind, the Tathagatagarbha, which gives rise to the five-aggregate bodies across countless lifetimes and the phenomena of the three realms. This is the true, unborn and undying self of sentient beings. The third is sand-grain-like ignorance (vāsanā-avidyā), which can also be subsumed under beginningless ignorance. It signifies that the principles yet to be understood on the path to Buddhahood are as numerous as grains of sand. All must be eliminated before attaining Buddhahood, and this is also called afflictions in practice. Each time a portion of these afflictions is eradicated, ignorance diminishes accordingly, bringing one a step closer to Buddhahood.