Ban zhou san mei, Bān zhōu sān mèi: 5 definitions

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

般舟三昧 [ban zhou san mei]—Pratyutpanna Samādhi — [Technical Term] Pratyutpannasamādhi, 般舟 [ban zhou] (Bānzhōu), translated as "Buddha Standing" (佛立 [fu li]). This is because by practicing this samādhi, all Buddhas (諸佛 [zhu fu]) appear before one (現前 [xian qian]). The Mahāsaṃnipāta Bhadrapāla Sūtra (大集賢護經 [da ji xian hu jing]) refers to it as the Samādhi of Contemplating the Appearance of Buddhas (思惟諸佛現前三昧 [si wei zhu fu xian qian san mei]). It is also translated as "Constantly Practicing the Way" (常行道 [chang xing dao]). This is because one practices this samādhi for a period of seven days (七日 [qi ri]) or ninety days (九十日 [jiu shi ri]) with uninterrupted practice (不間斷修行 [bu jian duan xiu xing]). The Tiantai (天台 [tian tai]) school refers to it as the Samādhi of Constant Walking (常行三昧 [chang xing san mei]) (where "walking" (行 [xing]) at this point means "circumambulating" (行旋 [xing xuan]), in contrast to the sitting samādhi method (座三昧法 [zuo san mei fa])), and it is one of the Four Kinds of Samādhi (四種三昧 [si zhong san mei]). Volume 2 of Mohe Zhiguan (止觀 [zhi guan]) states: "The Samādhi of Constant Walking (常行三昧 [chang xing san mei]) is a method derived from the Pratyutpanna Samādhi Sūtra (經 [jing]), translated as 'Buddha Standing' (佛立 [fu li]). 'Buddha Standing' (佛立 [fu li]) has three meanings: firstly, the Buddha's power (佛威力 [fu wei li]); secondly, the samādhi power (三昧力 [san mei li]); and thirdly, the practitioner's inherent merit power (行者本功德力 [xing zhe ben gong de li]). One is able to see the Buddhas of the ten directions in the present (十方現在佛 [shi fang xian zai fu]) standing before them while in samādhi (定中 [ding zhong]), just as a clear-sighted person observing stars on a clear night (明眼人清夜觀星 [ming yan ren qing ye guan xing]); seeing the Buddhas of the ten directions is also like this. Hence, it is called the Buddha Standing Samādhi (佛立三昧 [fu li san mei]). (Omitted text) One solely practices circumambulation (行旋 [xing xuan]) for ninety days (九十日 [jiu shi ri]) as one period. (Omitted text) For ninety days, the body constantly walks without rest (身常行無休息 [shen chang xing wu xiu xi]); for ninety days, the mouth constantly chants the name of Amitābha Buddha (阿彌陀佛 [a mi tuo fu]) without rest (口常唱阿彌陀佛名無休息 [kou chang chang a mi tuo fu ming wu xiu xi]); for ninety days, the mind constantly thinks of Amitābha Buddha without rest (心常念阿彌陀佛無休息 [xin chang nian a mi tuo fu wu xiu xi]). (Omitted text) Chanting Amitābha's name is equivalent to chanting the merits of the Buddhas of the ten directions. However, one exclusively takes Amitābha (彌陀 [mi tuo]) as the principal dharma gate (法門主 [fa men zhu]). In short, every step, every sound, every thought (步步聲聲念念 [bu bu sheng sheng nian nian]) is solely focused on Amitābha Buddha (阿彌陀佛 [a mi tuo fu])." The Praise for Pratyutpanna Samādhi (般舟讚 [ban zhou zan]) states: "The Sanskrit (梵語 [fan yu]) name is Pratyutpanna, which is translated as 'Constantly Practicing the Way' (常行道 [chang xing dao]). Whether for seven days (七日 [qi ri]) or ninety days (九十日 [jiu shi ri]), the body walks without interruption (身行無間 [shen xing wu jian]), and generally, the three karmas (三業 [san ye]) are without interruption (無間 [wu jian]); hence, it is called Pratyutpanna (般舟 [ban zhou])."