By A. von Le Coq

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Additional resources for Die buddhistische Spatantike in Mittelasien. Ergebnisse der Kgl. Preussischen Turfan Expedition Die Manichaischen Miniaturen: II

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Regardless of their individual differences, it is clear that the one unifying belief of Carvaka thinkers as a group was their rejection of the authority of the Vedas. In this respect, at least, they agreed with the Jains and the Buddha. On the other hand, their basic difference with the Jains and the Buddha and the other ‘‘orthodox’’14 thinkers was their rejection of moksa. We have already considered the Jain view of moksa or liberation, and we shall consider the Buddhist view of things in more detail shortly.

Cows produce cows that produce more cows. Humans produce humans that produce more humans. So by extension, human actions, whether ‘‘morally good,’’ ‘‘morally bad,’’ or ‘‘morally neutral,’’ produce outcomes or results that are causally determined by the kind of actions they are. ‘‘Good’’ actions produce good effects and ‘‘bad’’ actions produce bad effects. In general, effects follow from their causes in the same way that fruit comes from seeds. In other words, the world and events happening around us seem to follow law-like, regular patterns.

Without getting too detailed, it should be noted that this system is traditionally divided into an early (Purva Mimamsa) and later (Uttara Mimamsa or Vedanta) version. 9 Mohanty (2000), pp. 4–5. , p. 5. 33 34 A sketch of the Buddha and the Dhamma In general, holders of this view, at least in its earliest version, disagree with the Samkhya and Yoga belief that knowledge alone is sufficient for release from bondage. According to the early version of this dassana, ritual practice is what is essential for moksa.

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