The Beginning of Ignorance and the Conditions That Sustain It

In the Discourse on Ignorance (AN 10.61.1–2), the Buddha explains that although the first beginning of ignorance cannot be known, the conditions through which ignorance arises and grows can be known. The immediate nutriment that sustains ignorance is the five hindrances. The Buddha also explains, step by step, the conditions that give rise to the five hindrances.

“Bhikkhus, a first beginning of ignorance cannot be discerned, of which it could be said: ‘Before this, ignorance did not exist; then afterward it came into existence.’ Nevertheless, it can be discerned that ignorance exists because of a specific condition.”

“Bhikkhus, when not associating with good persons is fulfilled, it fulfills not hearing the true Dhamma. When not hearing the true Dhamma is fulfilled, it fulfills lack of faith. When lack of faith is fulfilled, it fulfills unwise attention. When unwise attention is fulfilled, it fulfills lack of mindfulness and clear comprehension. When lack of mindfulness and clear comprehension is fulfilled, it fulfills lack of restraint of the sense faculties. When lack of restraint of the sense faculties is fulfilled, it fulfills the three kinds of misconduct [by body, speech, and mind]. When the three kinds of misconduct are fulfilled, they fulfill the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. Thus, ignorance has its nutriment, and in this way it is fulfilled.”

Therefore, ignorance is not an independent first cause. Ignorance also has causes and conditions that bring it into being and sustain its growth. Not associating with good persons leads to not hearing the true Dhamma, lack of faith, unwise attention, lack of mindfulness and clear comprehension, lack of restraint of the sense faculties, misconduct by body, speech, and mind, and the five hindrances. The five hindrances, in turn, nourish and strengthen ignorance.

Source: Aṅguttara Nikāya, “The Discourse on Ignorance” (AN 10.61.1–2, Avijjā Sutta)