本文作者研讀慧思所著〈諸法無諍三昧法門〉，發現全文並無「無諍三昧」一詞。於是循源溯流，自原始佛教、部派乃至初期大乘，全盤探討「無諍」、「無諍行」與「無諍三昧」的定義與內涵，再依此以核驗〈諸法無諍三昧法門〉之全文，看其中是否具足「無諍」、「無諍行」與「無諍三昧」的內涵。 經過經論文獻的比對分析，發現本部論著確乎是題文相扣的，但其「無諍三昧」義，卻與「無諍」、「無諍行」或「無諍三昧」的原義，有著極大的落差。 「無諍行」或「無諍三昧」的重點，在於「善待有情」。這是將阿蘭若行的功夫由外而內，再由自而他，擴及周遭眾生──依慈悲心而不欲令其於己起結而感苦，依法空慧而打破人、我藩籬，令眾生斷結、得證。 相形之下，〈諸法無諍三昧法門〉的重點，則在於「善貫法門」。這是以一「禪波羅蜜」攝眾法門，以一「四念處」入眾法門，依於諸法門間的無所隔礙，故名「諸法無諍三昧法門」。慧思無意於本論中將「無諍三昧」作為一種「法門」，而是要建立依「禪波羅蜜」──「四念處」而「一攝一切」，「一多相即」而「法門無諍」的修行觀，「法門無量」而又「法門無礙」的工夫論。這應是天台圓頓止觀的濫觴。

After reading “The Approaches to Achieve Aranā-samādhi with All Phenomena” written by Master Hwei-si (慧思) and searching throughout the whole text, I cannot find the term “aranā-samādhi” (samādhi of noncontention). Therefore, I trace back to search for the original definitions and connotations of this term in earlier Buddhist texts such as scriptures in Early Buddhism (Pre-sectarian Buddhism), the Sectarian Buddhism, and the Early Mahayana Buddhism, so that I can get a more comprehensive understanding of the meanings conveyed by this term and its related terms: “aranā” (non-contention, non-disturbing), “aranā practices,” and “aranā-samādhi” (samādhi of non-disturbance.) Basing on this clarification, I then re-examine the full text of the article “The Approaches to Achieve Aranā-samādhi with All Phenomena” to verify if it does contain the connotations conveyed in these three keywords: “aranā,” “aranā practices,” and “aranā-samādhi.” After comparing and analyzing these sutras and treatises, I have found that the content of this treatise by Hwei-si does correspond to the meanings conveyed in its title. However, the meanings of “aranā-samādhi” in this treatise is quite different from the original meanings of “aranā,” “aranā practices,” and “aranā-samādhi.” The point about “aranā practices,” and “aranā-samādhi” is to “treat sentient beings well.” This is to apply the skills of aranā practices which are acquired at the undisturbed and quiet place from the external environment to inner cultivation, and then to expand the object of such a practice from the self to the others, and spreading the practice to all sentient beings around. This is a practice that springs from compassion: with it, one tends to desist from causing others to suffer due to any disturbing feelings generated by us. It is also a practice based on the wisdom penetrating the emptiness of all phenomena that arise inter-dependently: through it, the barrier between the self and others is removed, allowing all sentient beings to discontinue their knots of suffering and get enlightened. In contrast, the main point of “The Approaches to Achieve Aranāsamādhi with All Phenomena” lies in “coordinating all approaches well.” This is an approach based on “dhyāna-pāramitā” (meditation pāramitā): it permeates and thus coordinates all approaches by applying “catvāri smrty-upasthānāni” (the Four Foundations of Mindfulness). And since it generates no barriers or obstacles among all approaches, it is named “approaches to achieve aranā-samādhi with all phenomena.” Hwei-si does not intent to treat aranā-samādhi as a specific “approach” (or “vehicle”). Instead, he intends to establish a viewpoint on practices that is based on “dhyāna-pāramitā”: that is, with “four foundations of mindfulness,” “one absorbs all,” “one coexists with many” and “no conflicting disturbances are generated among all approaches.” This is also a theory of practices illustrating the possibilities and achievement when “boundless approaches work in harmony” and “no conflicts or barriers arise among these boundless approaches.” This should be the origin of the Perfect and Sudden Calming and Contemplation (Yuandun Zhiguan) in Tiantai school.