How exactly would buddhism work in another universe?

How would buddhism be like if I were reborn in a completely different world system, i.e., a completely different universe? Not this universe, not other realms. It is a completely different world system and universe.

What if you were reborn in a universe entirely separate from our universe, with its own cosmic history, worlds, and perhaps forms of life that have never existed here?

Would the Four Noble Truths still apply in that universe? Would the truths become false because the surrounding cosmos were different?

If a proposed universe had entirely different fundamental laws, or if its inhabitants did not possess anything corresponding to the mental processes described in Buddhist doctrine, can the inhabitants still achieve Nirvana and escape samsara?

Can rebirth occur across universes that have absolutely no causal connection, or is rebirth strictly only between universes that have causal connections?

"Monks, there are these four courses of action. Which four? There is the course of action that is unpleasant to do and that, when done, leads to what is unprofitable. There is the course of action that is unpleasant to do but that, when done, leads to what is profitable. There is the course of action that is pleasant to do but that, when done, leads to what is unprofitable. There is the course of action that is pleasant to do and that, when done, leads to what is profitable.

"Now as for the course of action that is unpleasant to do and that, when done, leads to what is unprofitable, one considers it as not worth doing for both reasons: because the course of action is unpleasant to do, one considers it as not worth doing; and because the course of action, when done, leads to what is unprofitable, one considers it as not worth doing. Thus one considers it as not worth doing for both reasons.

"As for the course of action that is unpleasant to do but that, when done, leads to what is profitable, it is in light of this course of action that one may be known — in terms of manly stamina, manly persistence, manly effort — as a fool or a wise person. For a fool doesn't reflect, 'Even though this course of action is unpleasant to do, still when it is done it leads to what is profitable.' So he doesn't do it, and thus the non-doing of that course of action leads to what is unprofitable for him. But a wise person reflects, 'Even though this course of action is unpleasant to do, still when it is done it leads to what is profitable.' So he does it, and thus the doing of that course of action leads to what is profitable for him.

"As for the course of action that is pleasant to do but that, when done, leads to what is unprofitable, it is in light of this course of action that one may be known — in terms of manly stamina, manly persistence, manly effort — as a fool or a wise person. For a fool doesn't reflect, 'Even though this course of action is pleasant to do, still when it is done it leads to what is unprofitable.' So he does it, and thus the doing of that course of action leads to what is unprofitable for him. But a wise person reflects, 'Even though this course of action is pleasant to do, still when it is done it leads to what is unprofitable.' So he doesn't do it, and thus the non-doing of that course of action leads to what is profitable for him.

"As for the course of action that is pleasant to do and that, when done, leads to what is profitable, one considers it as worth doing for both reasons: because the course of action is pleasant to do, one considers it as worth doing; and because the course of action, when done, leads to what is profitable, one considers it as worth doing. Thus one considers it as worth doing for both reasons.

"These are the four courses of action."

Thana Sutta: Courses of Action (AN 4.115)

Don't let your mind get stuck on or caught up on anything whatsoever in the world.

By "stuck," I mean fixated upon or obsessed about something, whether for positive or negative reasons.

As in, it doesn't matter whether your mind is getting caught up on something because you're lusting over it and are infatuated with it, or whether you're getting caught up on it because of ill-will and you feel wronged and hard done by.

Getting caught up on something is getting caught up on something, regardless of what the cause is.

As the Buddha said in the Mahāsuññata Sutta:

“Ānanda, I do not see even a single thing which, when one delights in it and is enraptured by it, would not bring about sorrow, lamentation, pain, sadness, and distress when it changes and becomes otherwise.” (That's my own preferred translation.)

It's a wonderful thing to delight in the joy and freedom of not being fettered by or tied up by anything whatsoever in the whole world.

The Buddha spoke of the sabbaloke anabhiratasaññā (the perception of not delighting in anything whatsoever in the entire world) in the Girimānanda Sutta, which is a very powerful and liberating perception to develop.

I think the description of that perception in that sutta describes this and what I'm trying to convey better than I ever could:

“And what, Ānanda, is the perception of non-delight in the entire world? Here, a bhikkhu refrains from any engagement and clinging, mental standpoints, adherences, and underlying tendencies in regard to the world, abandoning them without clinging to them. This is called the perception of non-delight in the entire world.”

Thanks for the opportunity to share this dhamma reflection. I hope it may potentially be useful to some.

Links:

Mahāsuññata Sutta:

https://suttacentral.net/mn122/en/sujato?lang=en&layout=sidebyside&reference=none&notes=none&highlight=false&script=latin

Girimānanda Sutta:

https://suttacentral.net/an10.60/en/bodhi?lang=en&reference=none&highlight=false

I've been thinking about something and I'm curious what people here think.

I recently learned about planarian worms. Apparently, if one splits into two pieces, both pieces can regenerate into complete worms and live independently.

That got me wondering about something in Theravāda Buddhism.

As I understand it, Buddhism teaches anattā, meaning there is no permanent self or soul, and rebirth happens through causal continuity rather than some unchanging soul moving from one body to another.

But what happens in a case like this?

Let's say one worm splits into two, and both become separate living beings. Before splitting, there was one worm with its own stream of consciousness and karmic history. Now there are two worms, each presumably having its own experiences.

So what happens to the original worm's kamma and consciousness?

Does the original stream of consciousness continue in one of the worms while the other develops a new stream? Or is it possible for two streams of consciousness to arise from the same original organism, without any permanent self needing to split into two?

And what about kamma? Could the original worm's kamma somehow condition both resulting beings, or would each have a separate karmic continuity?

Another thing I find interesting is that both worms inherit biological characteristics from the original worm. Obviously, biology explains a lot of this, but it made me wonder whether shared biological characteristics and karmic continuity have anything to do with each other in Buddhist thought.

I'm not trying to argue that Buddhism is wrong. I'm genuinely trying to understand how these ideas fit together. I might be overlooking something basic here.

Does the Pāli Canon or Theravāda Abhidhamma address anything like this? If not, how would you approach this question from a Buddhist perspective?

I'd appreciate hearing your thoughts, especially if you can distinguish what the texts actually say from your own interpretation.