Chapter 9 - Ignorance Of The Third And Fourth Noble Truths

Avijja also means ignorance of the cessation of dukkha and the way to it. These two truths are also profound and hard to understand for the truth about cessation of dukkha concerns Nibbana which is to be realized only on the Ariyan holy path, and the truth about the way is certainly known only to the yogi who has attained the path. No wonder that many people are ignorant of these truths.

Ignorance of the end of suffering is widespread and so world religions describe the supreme goal in many ways. Some say that suffering will come to an end automatically in due course of time. Some regard sensual pleasure as the highest good and reject the idea of a future life. This variety of beliefs is due to ignorance of the real Nibbana. Even among Buddhists some hold that Nibbana is an abode or a sort of paradise and there are many arguments about it. All these show how hard it is to understand Nibbana.

In reality Nibbana is the total extinction of the nama rupa process that occurs ceaselessly on the basis of causal relationship. Thus according to the doctrine of Paticcasamuppada, avijja, sankhara etc., give rise to nama rupa, etc., and this causal process involves old age, death and the other evils of life. If avijja, etc., becomes extinct on the Ariyan path, so do their effects and all kinds of dukkha and this complete end to dukkha is Nibbana.

For example, a lamp that is refuelled will keep on burning, but if it is not refuelled there will be a complete extinction of flame. Likewise for the yogi on the Ariyan path who has attained Nibbana, all the causes such as avijja, etc., have become extinct and so do all the effects such as rebirth, etc. This means total extinction of suffering, that is, Nibbana which the yogi must understand and appreciate before he actually realizes it.

This concept of Nibbana does not appeal to those who have a strong craving for life. To them the cessation of nama rupa process would mean nothing more than eternal death. Nevertheless, intellectual acceptance of Nibbana is necessary because on it depends the yogis whole hearted and persistent effort to attain the supreme goal.

Knowledge of the fourth truth, viz., truth about the way to the end of dukkha is also of vital importance. Only the Buddhas can proclaim the right path; it is impossible for anyone else, be he a deva, a Brahma or a human being, to do so. But there are various speculations and teachings about the path. Some advocate ordinary morality such as love, altruism, patience, alms giving, etc., while others stress the practice of mundane jhana. All these practices are commendable. According to the Buddhist teaching, they lead to relative welfare in the deva Brahma worlds but do not ensure freedom from samsaric dukkha such as old age, etc. So they do not form the right path to Nibbana although they are helpful in the effort to attain it.

Some resort to self mortification such as fasting, living in a state of nature and so forth. Some worship devas or animals. Some live like animals. From the Buddhist point of view all these represent what is termed //silabbataparamasa// which means any practice that has nothing to do with the Eightfold Path.

The Noble Eightfold Path comprises right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right contemplation. The path is of three kinds, viz., the basic path, the preliminary path and the Ariyan path. Of these the most vital is the Ariyan path but this path should not be the primary objective of the yogi nor does it require him to spend much time and energy on it. For, as the vipassana practice on the preliminary path develops, the insight on the Ariyan level occurs for a thought moment. For example, it requires much time and effort to produce fire by friction but ignition is a matter of a moments duration. Similarly, the insight on the Ariyan path is instantaneous but it pre supposes much practice of vipassana on the preliminary path.