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192 Harmless Souls
internalised, in recognition of the fact that external action is engendered and sustained by internal attitude. (The inversion of this, of course, is that if one's attitude is pure then, ipso facto, one's external behaviour will be so; the focus of personal practice has thus shifted to the former, since it is the internal attitude which is really instrumental in binding and liberating the soul.)
Pujyapāda seems to take this further in the Sarvārthasiddhi. Starting with the canonical understanding that sāmāyika is a single great vow, he equates this with the subject becoming one, or concentrated:
To become one is samaya. Sāmāyika is just the same as samaya, or it can be analysed as having samaya as its purpose.2
27
It is thus made clear that external restraint is the means to a unified internal state, a becoming 'one'. Moreover, it is this inner concentration which is the immediate cause of liberation. This is spelt out elsewhere in the Sarvärthasiddhi. At Tattvärtha Sutra 9:2, the causes of samvara for ascetics are listed; these are gupti, samiti, dharma, anuprekṣā, parīṣahajaya, and caritra (control, carefulness, virtue / duty, contemplation, victory over the afflictions, and conduct). According to Pujyapada, conduct (căritra) is mentioned last to indicate that it is the direct cause of liberation.28 And foremost, and of most importance, among these five kinds of liberation-causing conduct is sāmāyika.29
So far we have seen that sāmāyika has been characterised chiefly as the development of an attitude of
27 ekatvena ayanam gamanam samayaḥ, samaya eva sāmāyikam, samayaḥ prayojanam asyeti vā vigṛhya sāmāyikam - SS on TS 7:21.
28 cāritram ante grhyate mokṣaprāpteḥ sākṣāt kāraṇam - SS on TS
9:18.
29 See ibid.: sāmāyikādīnām ānupūrvyavacanam uttarottaragunaprakarṣakhyāpanārtham kriyate; cf. Pravac. 1:7 and Pañc. 115, quoted above, pp. 186-187.
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