The Buddha often refused to answer vague and unprofitable questions, which he called avyākata, meaning “undeclared,” neither affirming nor denying them. These were not seen as irrelevant but were deliberately left unanswered because they do not directly lead to relief from suffering.

Such questions include enduring speculative puzzles, such as whether the universe is eternal or not, whether the self is identical with the body, whether, upon death, the liberated being continues to exist, or whether there is or is not a soul.

Refusing to assert or deny is not a sign of ignorance. Instead, it is a compassionate and practical response. Engaging in such speculation often causes people to become trapped in mental loops, confusing permanence with impermanence, fixating on views, and polarising eternalism, such as the idea of some permanent essence, against annihilationism, which is the belief that selfhood ends at death.

Both extremes can hinder clarity, tranquillity, and dispassion, ultimately preventing freedom from suffering.

We all go through suffering. This isn't a moral judgment, but a basic fact of being human. The Buddha clearly described it: beginnings, ageing, illness, and death; not getting what we want; being separated from loved ones; and facing difficult people and situations. Even more fundamentally, the very framework of our experience, including our bodies, feelings, perceptions, mental patterns, and awareness, shows signs of suffering when examined. These are not abstract concepts but everyday realities. Life brings us loss, frustration, and vulnerability.

And when suffering occurs, our instinctive response is often to look outward. We search for someone or something to blame. We believe that if we could only improve external conditions, such as our job, house, or relationship, then the pain would finally subside.

It’s not entirely wrong. External factors do matter. But suffering is seldom solely about them.