本文針對釋昭慧在2011年9月《玄奘佛學研究》發表文章〈無諍、無諍行、無諍三昧與「諸法無諍三昧法門」—兼論〈諸法無諍三昧法門〉中之「無諍」意涵〉一文提出反思，重新將「諸法無諍三昧法門」的命名再拉回到日本學者大野榮人於1994年已在《天台止観成立史の研究》提出《諸法無諍三昧法門》的三昧名稱出自《大品般若經》及《大智度論》此一論點上。由於大野榮人的看法，與釋昭慧的立場不同，故無法對釋昭慧該文進行討論。大野榮人對於「諸法無諍三昧法門」的義理及命名並沒有提出解釋，因此本文將對此進行相關探討。首先，經由其與《摩訶般若波羅蜜經．勸學品》的關係，考察出「無諍三昧」的命名出處理應出自《大品般若經》（亦即《摩訶般若波羅蜜經》）及《大智度論》。其次，本文亦將重新探討「諸法無諍三昧法門」命名的理由。

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 ＂Aranna, Arana Practices, Aranna-samadhi and 'The Approaches to Achieve Aranna-samadhi with All Phenomena': Re-examining the Meanings of 'Aranna' in The Approaches to Achieve Aranna-samadhi with All Phenomena (Zhufa Wuzheng Sanmei Famen 諸法無諍三昧法門).＂ To provide the revision from Japanese scholar Ono hiteto's opinion, the term ＂Aranna-samadhi＂ of the original definitions and connotations are derived from Chinese vision Maha-prajñaparamita śutra and *Mahaprajñaparamita śastra (Da Zhidu lun, Great Treatise on the Perfection of Wisdom), posted in 1994 Tendai shikan seiritsushi no kenkyu 天台止観成立 史の研究. However, this opinion is not fully discussed by Ono hiteto. The purpose of this paper is to describe the derived meanings of the title name Dharma-Gate of the Samadhi Wherein All Dharmas are Without Dispute (Zhufa Wuzheng Sanmei Famen 諸法無諍三昧法門) via Ono hiteto's opinion in Chinese. Firstly, to find out the certification through the intensive comparision in literature with the eighth article description of Pañcavimśatisahasrika Prajñaparamita śutra (known as Mahaprajñaparamita śutra). Secondly, to find out the specific meanings of ＂Aranna＂, ＂Arana Practices＂, ＂Aranna-samadhi＂ mainly revealed from Maha prajñaparamita and *Maha -prajñaparamita śastra. Finally, to reconsider the title name's meaning of Huisi's ＂Dharma-Gate of the Samadhi Wherein All Dharmas are Without Dispute.＂