This paper analyses the perfection of absorption(dhyānapāramitā) from the mahāyāna-inclusivism in the description of the Mahāprajñāpāramitāśāstra( Chinese: Ta-chin-tu-lun; T 1509). To begin with, meaning of dhyānas, which switches from one-pointedness of mind (cittaikāgratā) to all sorts of others such marvelous absorptions possessed of meritorious qualities and to well-balanced of wisdom and meditative absorption. the Bodhisattva of practice of dhyānapāramitā describes as father, brother, son etc. and he guides living beings employing all sorts of teachings and expedients at everywhere around us or a cakravartin had the portals of merit. Absolutely, its inevitability of reconstitution begins with the reinterpretation of a passage of PvsP. Here we can see what PvsP called “the Bodhisattva, who abides in the perfection of wisdom through the method of non-abiding, must accomplish the dhyānapāramitā by relying on the non-existence of distraction and delectation”.
The contents of practice of dhyānapāramitā may be divided into three types in this text: The first is the preliminary for the perfection of absorption; The second is part of mahāyāna-reconstitution about the four dhyānas and the four samāpattis; The third is 20 commendable characters in the dhyānapāramitā as concrete guidelines. In this paper I focus on analysis of the second and third.
I find that from well-balanced of wisdom and meditative absorption point of view, the four dhyānas can be reinterpreted by interpretation of words and phrases, namely characterful elements in the four stages without further amendment about the stereotype description, but in the formless realm, absorption is greater whereas wisdom is lesser, to compensate for imbalance the samāpattis included description of discriminating insight at every stage. Expediently, I classified 20 characters of the dhyānapāramitā as related statement of mahākaruṇācitta, the difference between the bodhisattvas and the heretics or śrāvakas and examples by method of the prajñāpāramitā. Notably, the third is represented in immeasurable, inscrutable, and liberal form. These results indicate that the dhyānapāramitā is an effective means of the prajñāpāramitā.