SuttaCentral
Hi all
I am looking for a passage that came to mind, if I recall correctly it was a list of the things that if contemplated or thought of could send one insane or at minimum vexed. One was the states possible in jhana and one was understanding the workings of kamma or something to that effect
Also about that passage was wondering if it was kamma about a particular event or conditioned arising or kamma in general
Many thanks much metta
Greetings friend! 
It is AN4.77 Acinteyyasutta - Unthinkable
“Mendicants, these four things are unthinkable. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated. What four?
The scope of the Buddhas …
The scope of one in absorption …
The results of deeds …
Speculation about the world …
These are the four unthinkable things. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated.”
As to your question, I think it regards both individual events and kamma in general. Thing is to keep to basic principles and do not try to understand every minute detail.
As to the basic principles, I really recommend Bhikkhu P.A. Payutto - Buddhadhamma book, sections on kamma.
AN 4.77:
“Mendicants, these four things are unthinkable. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated.
What four?
The scope of the Buddhas …
The scope of one in absorption …
The results of deeds …
Speculation about the world …
These are the four unthinkable things. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated.”
Wow, posted almost at the same time! 
Thank you! Dare I contemplate the results of the deeds of everyone that hhs contributed to the existence of this sutta central project I dare say they are quite good and heaps meritorious but will not dwell too much lest I go mad or violate some social norm of sanity… grateful! Ta!
Edit: wow an 4.77 is deep I assume safe to contemplate as much as one wishes hehe
A question that seems to arise about this passage: when the Buddha or a noble one is contemplating their past lives (kamma) and the knowledge of arising and passing of beings (kamma/arguably loka - five khandas), how is it they did not go insane? I assume the answer is … they weren’t thinking about it but experiencing. Any nuances in the pali to be aware of?
Edit: does “loka” in A 4.77 mean world in a mundane sense like wordly affairs or in the sense of.universe/five khandas/arising and passing of beings. Anyway another moment the intention to learn pali has strengthened a bit.
Yes, in the case of remembering past lives in connection with awakening it’s “recollect” (anusarati), while in the case of going insane it’s “think about” (cinteti).
I think the difference is in a matter of degree and goal of such practice. So recollection of past lives can be very fruitful insight into general working of samsara and is encouraged by the Buddha.
What I think is the meaning of this passage in this sutta is to avoid thinking like trying to know what are multiple kammic reason for every single little minute unimportant thing. Also things like what exact actions lead to what exact results, instead of seeing general principles based on intention (sankappa) and if the action by body, speech and mind comes from defilement or wholesome mind state.
For example you try to obsessively figure out what you exactly did in the past life so you have certain painful situation or disease in this lifetime, instead of realizing that it had to be some unwholesome action and to avoid from now on as much as possible unwholesome actions for the benefit of many.
Thank you Venerable 
I think that what is being referred to here is something like the unanswered questions in which the Buddha was silent, so in the case of the “scope” of the Buddha it’s exists after death, does not, both, neither, in the case of the world it’s eternal or not and infinite or not, in the case of kamma it is the question of does the same one as who acts experience the results or does one act and a different one experience the results.
So my take is that the sutta is not talking about simply “thinking about acts” like “if I watch this tv show instead of going to bed will I have good or bad results” but rather trying to solve intractable metaphysical questions through “hammering it out with reason”.
The scope of one in jhana is interesting- does anyone have any other examples of this phrase in the Nikayas?
Metta
A question about the results of deeds being unthinkable:
Mahācattārīsakasutta (MN 117) says Right View includes thinking, “There are fruits and results of good and bad deeds.” Is the idea that one should not think about the results but simply recognize that there are results? If so, this seems impractical since we are meant to contemplate and investigate Dhamma. For example, we contemplate the allure and drawbacks of following the precepts (deeds).
Which bring to my question. Added sutta in later tradition? And can we trace the teaching said by disciple?
Exactly. If you mean not thinking about how specific actual actions (not hypothetical) have given specific actual results. However it is good to think about the principle of kamma.
ETA: For example, pondering, “I wonder if X happened to me because I did Y when I was a child.”
As I understand it, there are two sides to this reflection about kamma: looking into the past and looking into the future.
If you look into the past and think: “What have I done in a previous life so that I have migraine (or freckles) in this life?”—this will not lead to anything but frustration.
But if you look into the future and think: “If I do deeds of generosity and kindness, will that lead to my my harm or my happiness in the future?”—that is of course a helpful reflection. But here, too, don’t try to be too specific, like: “If I want to have red hair in my next life, what exactly do I have to do?”
That’s how I understand it.
I appreciate your reply. On a practical level for this life, it seems important for us to look at the consequences of our actions to evaluate what was beneficial or unbeneficial…otherwise we would have no discernment. The argument against this may be that we don’t develop discernment through evaluation but instead through faith (saddha) after suffering.
Let’s take an example: I watch TV and then meditate on that experience. I contemplate what was the result on my mind from watching TV. This could help me determine whether it fed my lust, craving, clinging, etc., whether it led to suffering, and whether it was aligned with the Eightfold Path. Do you think this would be a beneficial way to think about the result of one’s action?
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Yes, observing the effect of my actions on my mind directly is a good way to understand how this happens. I think we can see that quite well if we are mindful.