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The Bodhisattva Doctrine in Buddhist Sanskrit Literature c8.s2: III. The Samyak-prahāṇas

The Bodhisattva Doctrine in Buddhist Sanskrit Literature c8.s2

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III. The Samyak-prahāṇas

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A *bodhisattva* should cultivate the four “*samyak-prahāṇāni*” (Pāli *sammappadhānā*).⁸⁸ The term has been variously translated as follows:—

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*T. W. Rhys Davids and W. Stede*: “Right exertions” (Pāli *Dicy.*, s.v. *padhāna*).

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*S. Lévi*: “Les abandons réguliers” (*M. S. Al.* tr., p. 238).

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*A. Schiefner*: “Die vier vollkommenen Entsagungen” (*Triglotte*, iii).

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P. E. Foucaux : "Les quatre abandons complets" (Lal. V. tr., p. 34). W. H. D. Rouse : "The four kinds of quietism" (Çikṣā tr., p. 107). H. Oldenberg : "Das vierfache rechte Streben" (Buddha, p. 227). R. O. Franke : "Das vierlei rechte Ringen" (Dīgha, p. 218). M. Winternitz : "Die tüchtigen Anstrengungen" (Lesebuch, p. 251). M. Anesaki : "Right control or exertion" (ERE, v, 455). E. Burnouf : "Les quatre abandons complets" (Introduction, p. 85, ed. 1844). E. Eklund : "Den fyrfaldiga stora kampen mot synd" (the fourfold great struggle or fight against sin). (Nirvāṇa, p. 133.) T. W. and C. A. F. Rhys Davids : "Four Supreme Efforts" (Dialogues, iii, 215). Lord Chalmers : (1) "The four Right Struggles" (Majjh. tr., ii, 6). (2) "The four Efforts" (Majjh. tr., ii, 320). C. F. Koeppen : "Die vollkommenen Entsagungen" (Buddha, i, 436). K. E. Neumann : "Die vier gewaltigen Kämpfe" (Majjh. tr., ii, 327). S. C. Das (s.v. Tibetan spoṅ-ba and chos) : "The Renunciations" (Tib. Dicy., 429a and 802a).

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The four samyak-prahāṇas are mentioned in several passages of Buddhist literature (M. Vy., Section 39, p. 73; Dh. S., xlv; M. S. Al., 141; Da. Bhū., 39; Çikṣā, 356; Pr. Pā. Çata., 1436).

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It is clear that prahāṇa is a wrongly Sanskritized form. The usual Pāli word is padhāna (Dhamma-saṅgaṇi, 1366), and the correct Sanskrit rendering would be pradhāna, derived from the root dhā (and not from the root hā, jahāti, as in prahāṇa). In fact, we find the correct form in a few passages of Buddhist literature, e.g. samyak-pradhānā caturo me aṣvā (Mtu., iii, 120.14); samyak-pradhān-ottama-vāhanasthaḥ (Saund. Kā., xvii, 24). The derivative prahita also occurs in the Mtu. : prahit-ātmā vyapakṛṣṭo (Mtu., ii, 118.11, 120.3). In describing the four struggles, some writers have employed the correct verb, samyak pradadhāti (Pr. Pā. Çata., 1436; M. S. Al., 142.6). The Da. Bhū. has praṇidadhāti (38.26). But when the incorrect form prahāṇa was once accepted, the original meaning was forgotten. Thus the *Kar. Pu.* explains that the Equipment (*sambhāra*) of the *samyak-prahāṇas* consists in the abandonment of all evil conditions (104.23). The *M. Vy.* omits the word *samyak* and speaks only of *prahāṇāni*.

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The first Effort is intended to prevent the inception of such evil and sinful conditions as have not yet arisen, so that new evil and sinful conditions or mental states may not arise. A *bodhisattva*, who practises this *samyak-prahāṇa*, rouses (produces) in himself a keen desire (intention, resolution, will—*chanda*) to attain this end. He strives, puts forth Energy, controls his mind, and exerts himself well.⁸⁹ Thus he obtains protection from evil.

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The second Effort is directed towards the abandonment (or destruction) of such evil and sinful conditions or mental states as have already arisen. The *bodhisattva* rouses in himself a keen desire or resolution to attain this end. He strives, puts forth Energy, controls his mind and exerts himself well. Thus he obtains purification.

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The third Effort is directed towards the production of such right and meritorious conditions or mental states as have not yet arisen. The *bodhisattva* rouses in himself a keen desire or resolution to attain this end. He strives, puts forth Energy, controls his mind, and exerts himself well. Thus he secures growth.

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The fourth Effort is directed towards securing the permanence and promotion of such right and meritorious conditions or mental states as have already arisen, so that they may not be lost, but should increase, multiply and receive full cultivation with a view to their perfection. A *bodhisattva* strives, puts forth Energy, controls his mind and exerts himself well. This also leads to growth.

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In the scheme of the ten *bhūmis*, a *bodhisattva* cultivates these “Efforts” in the fourth *bhūmi*. They are compared to the chariot of a spiritual warrior by Aṣvaghoṣa: the *bodhisattva* fights his enemies (the sins and passions), while he is seated in such an impregnable vehicle. They are particularly useful in combating the five hindrances and besetting sins, which are called *nīvaraṇāni* (coverings, veils, obstacles).⁹⁰ They enable a *bodhisattva* to rise above the stage of a Hīnayānist adept and enter on the career of advanced spirituality in the seventh and higher *bhūmis*, until he reaches final perfection as a Buddha. (*M. S. Al.*, 141; *Da. Bhū.*, 38; *Çikṣā*, 356; *Saund. Kā.*, xvii, 24.)

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