In this paper I seek to reconsider the article of Shih, Zhaohui which is posted on the Hsuan Chuang Journal of Buddhism in September 2016, and written in title “Aranṇā, Aranā Practices, Aranṇā-samādhi and ‘The Approaches to Achieve Aranṇā-samādhi with All Phenomena’: Re-examining the Meanings of ‘Aranṇā’ in The Approaches to Achieve Aranṇā-samādhi with All Phenomena (Zhufa Wuzheng Sanmei Famen 諸法無諍三昧法門).” To provide the revision from Japanese scholar Ōno hiteto’s opinion, the term “Aranṇā-samādhi” of the original definitions and connotations are derived from Chinese vision Mahā-prajñāpāramitā śūtra and *Mahāprajñāpāramitā śāstra (Da Zhidu lun, Great Treatise on the Perfection of Wisdom), posted in 1994 Tendai shikan seiritsushi no kenkyū 天台止観成立史の研究. However, this opinion is not fully discussed by Ōno hiteto. The purpose of this paper is to describe the derived meanings of the title name Dharma-Gate of the Samādhi Wherein All Dharmas are Without Dispute (Zhufa Wuzheng Sanmei Famen 諸法無諍三昧法門) via Ōno hiteto’s opinion in Chinese. Firstly, to find out the certification through the intensive comparision in literature with the eighth article description of Pañcaviṃśatisāhasrikā Prajñāpāramitā śūtra (known as Mahāprajñāpāramitā śūtra). Secondly, to find out the specific meanings of “Aranṇā”, “Aranā Practices”, “Aranṇā-samādhi” mainly revealed from Mahā-prajñāpāramitā and *Mahā -prajñāpāramitā śāstra. Finally, to reconsider the title name’s meaning of Huisi’s “Dharma-Gate of the Samādhi Wherein All Dharmas are Without Dispute.”
