The unanswerable questions

The Sanskrit word acintya means "incomprehensible, surpassing thought, unthinkable, beyond thought." In Indian philosophy, acinteyya is It is also defined as The term is used to describe the ultimate reality that is beyond all conceptualization. Thoughts here-about should not be pursued, because they are not conducive to the attainment of liberation. Synonymous terms are avyākṛta "indeterminate questions," and atakkāvacara, "beyond the sphere of reason." ==Atakkāvacara==

Nirvana is atakkāvacara, "beyond logical reasoning". It is difficult to comprehend with logic or reason, since it is not a concrete "thing." It cannot be explained with logic or reason to someone who has not attained it by themselves. ==Acinteyya – four imponderables==

The four imponderables are identified in the Acintita Sutta, Anguttara Nikaya 4.77, as follows: • The Buddha-range of the Buddhas [i.e., the range of powers a Buddha develops as a result of becoming a Buddha]; • The jhana-range of one absorbed in jhana [i.e., the range of powers that one may obtain while absorbed in jhana]; • The [precise working out of the] results of kamma (Karma in Sanskrit); • Speculation about [the origin, etc., of] the cosmos is an imponderable that is not to be speculated about (SN 56.41 develops this speculation as the ten indeterminate). ==Avyākṛta==

Ten indeterminate questions The Cula-Malunkyovada Sutta, MN 63 and 72 contains a list of ten unanswered questions about certain views (ditthi): • The world is eternal. • The world is not eternal. • The world is (spatially) infinite. • The world is not (spatially) infinite. • The being imbued with a life force is identical with the body. • The being imbued with a life force is not identical with the body. • The Tathagata (a perfectly enlightened being) exists after death. • The Tathagata does not exist after death. • The Tathagata both exists and does not exist after death. • The Tathagata neither exists nor does not exist after death. In the Aggi-Vacchagotta Sutta, "Discourse to Vatsagotra on the [Simile of] Fire," Majjhima Nikaya 72, 1. Is the world eternal? 2. ...or not? 3. ...or both? 4. ...or neither? (Pali texts omit "both" and "neither") 5. Is the world finite? 6. ...or not? 7. ...or both? 8. ...or neither? (Pali texts omit "both" and "neither") 9. Is the self identical with the body? 10. ...or is it different from the body? 11. Does the Tathagata (Buddha) exist after death? 12. ...or not? 13. ...or both? 14. ...or neither? ==Sixteen questions - Sabbasava-Sutta==

The Sabbasava Sutta (Majjhima Nikaya 2) also mentions 16 questions which are seen as "unwise reflection" and lead to attachment to views relating to a self. • What am I? • How am I? • Am I? • Am I not? • Did I exist in the past? • Did I not exist in the past? • What was I in the past? • How was I in the past? • Having been what, did I become what in the past? • Shall I exist in future? • Shall I not exist in future? • What shall I be in future? • How shall I be in future? • Having been what, shall I become what in future? • Whence came this person? • Whither will he go? The Buddha states that it is unwise to be attached to both views of having and perceiving a self and views about not having a self. Any view which sees the self as "permanent, stable, everlasting, unchanging, remaining the same for ever and ever" is "becoming enmeshed in views, a jungle of views, a wilderness of views; scuffling in views, the agitation (struggle) of views, the fetter of views." ==Hindrance to liberation==

Pondering over the four acinteyya is a hindrance to the attainment of liberation. Sacca-samyutta, "The Four Noble Truths", Samyutta Nikaya 56: And the Aggi-Vacchagotta Sutta, "Discourse to Vatsagotra on the [Simile of] Fire," Majjhima Nikaya 72: The Buddha further warns that ==See also==