This post discusses some of the doctrines that were expounded by famous Sramana who were alive during the Buddha’s time. As highlighted in chapter 18, there were ample opportunities for such doctrines to creep into Buddhism.

Some of these hybrid doctrines might even be adopted by some ancient Buddhists and passed down the generation.

In the vast library of Buddhist teachings, it’s not uncommon for practitioners to occasionally veer off course, unintentionally adopting philosophies that may seem compatible but are, in fact, far from the Buddha’s original teachings. These practitioners may come to such non-Buddhist views through their own logical conjecture, inference, analogies, agreement through pondering views, and probability.

Let us refer to the Samaññaphala Sutta  for inspiration and it is important to understand that this post is not meant to promote non-tolerance of differing views. Everyone is entitled to their own opinion and beliefs.

But if we wish to follow what Buddha taught, then we need to have the knowledge to differentiate between Buddhist and non-Buddhist views.

1. The Purana Kassapa (Amoralism) śrāmana school:

These philosophers asserted the absence of moral laws in the Ultimate, embracing antinomian ethics. According to their founder, there is no evil committed even if one was to throw every human being into a giant blender. Conversely, there is no merit in the greatest sacrifice or charity. After all, right and wrong is only a human invention.

Most of us would raise an eyebrow but wait, some Buddhists fall into such views. I have met people who misinterpret the Buddhist doctrine Sunyata (emptiness) and they advocate the same mindset. In such instances, they justify their immoral or bad behaviour as being empty and therefore beyond right or wrong! Definitely not what Buddha taught.

2. The Makkhali Gosala (Ajivika) śrāmana school: The Fatalistic Navigators

Fatalism and determinism took center stage for this school, denying the existence of free will but affirming the soul. In this school of thought, our actions have no bearing on our personal development. Instead, all good and bad in life is a destined event that will ultimately lead to our liberation.

Does this sound foreign or familiar? Well, have you heard people saying reincarnation is a divine design so that we can learn important lessons to evolve into higher spiritual beings? Tada!

But Buddha did not teach that. Instead, Buddha taught that every deed has its consequences and those consequences might even affect our next rebirth. Naturally, if we can become enlightened and escape the suffering of samsara if we work hard enough.

Nevertheless, some Buddhists may fall into this fatalism and determinism trap by attributing every life experience to predetermined karma. For example, they may wrongly conclude that everything is this current lifetime is caused by karma from a previous lifetime. This can be self defeating when they start believing that they do not have the karma to learn and master meditation.

It’s essential to understand that while karma plays a role, Buddhism emphasizes the power of personal responsibility and the potential for change.

3. The Ajita Kesakambali (Lokayata-Charvaka) śrāmana movement: The Materialistic Drifters

Materialism reigns supreme here, with a denial of an afterlife, samsara, and karma. Basically, they are saying that we are made up of our physical body only and everything turns into nothingness when we die. Therefore, one should only care about making the best out of one’s life.

Buddhists may inevitably embrace this viewpoint by misinterpreting the concept of non-I.

The modern popular notion that you only live once can also direct us towards such an outlook of life.

4. The Pakudha Kaccayana śrāmana movement: The Atomic Theorists

Atomism takes center stage, with the denial of a creator and the belief in an eternal soul. In this case, the proponent states that we are made up of a combination of elements and life force. Therefore, in the ultimate sense of reality, things happening in this world are just elements and life forces interacting. It is non-personal. Consequently, there is no murderer or thief, no good-doer or saint.

We might fall into this view after contemplating the 4 elements and the principle of non-I,

Again, this is not taught by Buddha. In Buddha’s teachings, our karma follows us. So there is such a thing as personal karma.

5. The Mahavira or (Jain) śrāmana school: The Strict Vegetarians

Jain philosophy, though aligned with non-violence and avoidance of evil, goes a step further by advocating absolute ahimsa and vegetarianism. While admirable, it’s important to note that Buddha did not insist on a vegetarian lifestyle.

Another difference is that they believe in an eternal soul. However, they believe in self-perfection through avoiding evil so that the soul can be purified.

Now, it appears that we are safe as long as we avoid the “dirty” word in Buddhism (aka soul). But have you met Buddhists who simply replaced the word soul with the Buddhist vocabulary “Buddha nature”? SO it is important to know that Buddha Nature is not referring to a perfected soul.

It takes a lot of truthful self-reflection to realize that we might be aligned with a foreign non-Buddhist view throughout our practice.

6. The Sanjaya Belatthiputta (Ajñana) śrāmana movement: The Agnostic Wanderers

Absolute agnosticism defines this school, refusing to form opinions about the afterlife, karma, and other existential topics. By emphasising that the ultimate truth is beyond human comprehension and knowledge, one brushes off the higher meaning of life and is not inclined towards spiritual practices.

We might fall into such an attitude if we think Nirvana is beyond modern man. Consequently, there is no motivation to practice mind-training. In Buddhism, the path to enlightenment is not only possible but encouraged.

Conclusion:

In the journey of Buddhist practice, it’s easy to encounter divergent philosophies that, at first glance, may seem compatible with the teachings of the Buddha. By understanding these six non-Buddhist philosophies, practitioners can better navigate the path, avoiding potential pitfalls and identifying the subtle pretenders among them.

Last but not least, have you heard the metaphor that our mind is like a drop of water returning to the vast ocean upon enlightenment? I think there was even a Zen comic on this. Well, guess what? This metaphor originated from a Brahmanic doctrine. The individual soul is likened to a drop of water that merges with the divine soul (ocean).

May all be well and happy.