Wikipedia describes ignorance and delusions. This appears to be academic and do not find examples that are easily related.
- What is ignorance?
- How is it different to delusions or are they the same?
- What are real world examples of ignorance?
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Ignorance in Buddhism is not knowing the the Four Noble Truths.It is not knowing the truth behind suffering.
"And what is ignorance,...Not knowing about dukkha. MN 9 (Ñanamoli/Bodhi, trans.).
Avijja, the Pali word for ignorance, is the opposite of vijja, which means not only "knowledge" but also "skill" — as in the skills of a doctor or animal-trainer. So when the Buddha focuses on the ignorance that causes stress and suffering, saying that people suffer from not knowing the four noble truths,... Ignorance by Thanissaro Bhikku
Ignorance is similar to delusion but with subtle differences.In order to find the difference between delusion and ignorance i will first provide a definition for 'delusion'.
a belief that is not true : a false idea Merriam-webster dictionary
Comparing this definition with 'ignorance' in the buddhist context,delusion is a view based on ignorance.Delusion is similar to wrong view and ignorance is the not knowing itself.
To give a real world example,a person drives a car badly but think he is driving a car well.The person is deluded.Why is the person deluded?Because the person doesn't know what is good driving and bad driving.(Ignorance).The lack of knowledge in itself is ignorance and the actions that stem from it is delusional.
There are two types of ignorance:
Ignorance of not knowing (such as explained by Orion; and there is also not knowing [about] karma, and so forth). As Tsongkhapa writes in the Middle-Length Lam Rim:
Ignorance Ignorance is afflicted un-knowing due to a mind that is unclear with regard to the nature of the four truths, actions and their effects, and the Three Jewels.
ignorance which is a mistaken mode of apprehension.
The entity of ignorance which is 'a mistaken mode of apprehension' vary depending Tenets. For instance, Prasangika-Madhyamikas tend to define it as the conception of inherent existence of person and phenomena.
Though, all Tenets posit this ignorance as:
The basis on which depend all other afflictions
Likewise, through the darkness of ignorance obscuring the clear mode of subsistence of the aggregates, the deception regarding the aggregates as a self arises, and from that the other mental afflictions arise.
A wrong consciousness
The exact opposite of the exalted wisdom directly realizing emptiness
Although in general ignorance is posited as the mere opposite of knowledge, here it is the opposite of the knowledge realizing the lack of true existence
Superimposition of [a non-existent mode of existence, which vary in dependence of Tenets]
Ignorance is not seeing things as they are due to clouding by our perception, views, unskilled nature scattered nature of our mind. In relation to unsatisfactory nature of existence, it is not seeing the 3 marks of existence, the 4 noble truths and dependent origination.
Delusion can be the perception and view itself.
Avijja is uneducation about causes and effects, that arise and banish, or ariseless (NIBBANA).
The Pali term for ignorance is avijja. Avijja is sometimes equated to delusion (moha). But this is obviously a mistake because delusion involves false belief whereas ignorance is a lack of belief. There is a vast difference between false belief and the lack of belief. There is at least some hope in finding our false beliefs because they show up when we find relevant true beliefs. But lack of belief leaves us blind. Intellectually, of course, we can find new truths (such as the Dharma) that deal with intellectual ignorance. But that is not what avijja is about. Avijja is about a lack of awareness or perceptual knowledge. Without the appropriate awareness, a person remains ignorant in the sense meant by avijja. Knowing the Buddhist teachings is a good start, but only mindfulness meditation can deal with avijja. In my own practice of 50 years of mindfulness meditation, I can look back at earlier times and realize that, even though I was very familiar with Buddhadharma, my avijja was vast. And now, even though I am now aware of the foundations of the Teachings, I know that, on the level of awareness, the universe I have yet to explore is vast. Such is the nature of avijja.