BU
Buddhism school of thought
This is a reconstruction from published statements, not a real account. Only questions with a documented position are answered, and each one cites its source below. Spotted an error? Bring a better citation to the forum and it gets fixed.
School of thought. No creator god; suffering ends by seeing reality clearly. Canonical summary, not a person.
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Kindred % · overall match
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Twin % · thinks like you
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World % · lives in your world
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Life % · lives like you
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Opposition % · opposite poles, held with certainty
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Bubble
Positions & sources
| Question | Position | Source |
|---|---|---|
| Which comes closest to your actual position on God? | Probably no god, though I can't be certain | Brahmajāla Sutta (DN 1) — no creator God in the canonical account. |
| Two people each drove home equally over the legal limit, on the same route, in the same conditions. One arrived safely. The other seriously injured a pedestrian who stepped out, through no extra fault of the driver. Compared with the unlucky driver, the lucky one is: | Equally blameworthy | Aṅguttara Nikāya 6.63 — "It is intention, monks, that I call karma": moral weight sits in intention, not in outcome. (scenario answer — inferred from their documented positions, not a recorded statement) |
| Humans came to exist by: | Evolution by natural processes, no guidance needed | Canonical doctrine: a beginningless, uncreated cosmos; the school's standard summaries accept evolution as the natural history of forms. |
| Suppose you once drove home over the legal limit and arrived safely. Someone else did exactly the same, on the same route in the same conditions, and seriously injured a pedestrian who stepped out, through no extra fault of theirs. Compared with them, you are: | Equally blameworthy | Aṅguttara Nikāya 6.63 — the same doctrine, symmetric by construction. (scenario answer — inferred from their documented positions, not a recorded statement) |
| God exists | Probably false | Brahmajāla Sutta (Dīgha Nikāya 1) — belief in a creator God treated as a wrong view; the cosmos is beginningless and uncreated. |
| Conscious existence continues after death | Certainly true | Canonical doctrine of rebirth (samsāra) throughout the Nikāyas — beings continue from life to life until awakening. |
| Prayer can change what happens in the world, beyond its effects on the people involved | Probably false | Canonical doctrine of karma — events unfold by causes and conditions; no deity intervenes in answer to petition. |
| Consciousness is produced entirely by the brain | Certainly false | Brahmajāla Sutta (DN 1) — materialism (ucchedavāda, annihilationism) enumerated among wrong views; consciousness is a conditioned stream, not a mere product of the body. |
| With the past exactly the same, our choices could have gone otherwise | Probably false | Doctrine of dependent origination (paṭicca-samuppāda) — all phenomena arise from conditions; identical conditions do not yield uncaused alternatives. |
| Some actions are wrong no matter what any person or culture believes | Certainly true | Karma as an objective moral order — wholesome and unwholesome actions bear fruit by their nature, regardless of anyone's beliefs (canonical doctrine). |
| Eating meat is morally wrong | Probably true | Laṅkāvatāra Sūtra, ch. 8 — meat-eating condemned for the bodhisattva; the first precept bars taking life. (Scored Probably: the Theravāda tradition is more permissive.) |
| Human life has a purpose beyond the one we choose for it | Probably true | The Four Noble Truths — existence has an objective soteriological structure (suffering, its origin, its cessation, the path) independent of anyone choosing it. |
| Most people are basically good | Probably true | Aṅguttara Nikāya 1.49 — "Luminous is the mind, and it is defiled by incoming defilements": the mind's nature is pure; corruption is adventitious. |