佛陀正覺後2449年/西元2017年

隨佛禪師

一、法脈傳承

隨佛禪師(Ven. Bhikkhu Vūpasama)為華人,出生於臺灣,修學佛法至今已四十餘年,在世界各地創辦「原始佛教會」,是還原、振興已經隱沒約有兩千二百餘年之原始佛教的法脈傳人。

禪師出家於緬甸銅鍱部僧團,剃度師是承續雷迪大師(Ven. Ledi Sayadaw C.E. 1846~1923)禪法及道場系統之Baddanta Zagara Bhivamsa 長老。禪師現今擔任中華、美國、馬來西亞、澳洲、歐洲原始佛教會終生導師,兼臺灣、馬來西亞、紐約等地中道禪林的導師,相近共學為奉守原始佛法的「中道僧團」。

隨佛禪師對於佛教教法的探究與修行,主要的研究是「從佛教傳承的最古老教義中,探尋佛教初始時期的教法,並致力於 釋迦佛陀教法、禪法及菩提道次第原貌的探究、闡揚與實踐」。

隨佛禪師不僅傳承原始佛教法脈,也熟習漢傳佛教各宗宗義,印度菩薩道之「般若」、「瑜伽」與「如來藏」等三系思想,特別是對《般若經》、《中論》的思想與「禪宗」的禪法,有深入的體會與教學經驗。

2011 年,禪師在臺灣、馬來西亞、美國等地,延請南傳佛教各國長老與中道僧團共同舉辦《四聖諦佛教聯合宣言》,促進錫蘭、緬甸、泰國、寮國、柬埔寨、美國、馬來西亞、臺灣各地僧人的交流合作,提昇「四聖諦佛教」的社會影響力。

2014 年依原始佛教會為基礎,再創立「四聖諦佛教會」,團結仰信「四聖諦」的原始佛教及南傳佛教,提倡「原始佛教、南傳上座、漢傳顯教、藏傳密乘,四系一家,同利人間」。

2015 年,禪師依據《阿含經》、《佛說阿彌陀經》、《毘尼母經》的傳誦,著作《三階念佛彌陀禪》,提倡「持名念佛、定心念佛、實相念佛」的三階念佛,導歸「見因緣法之實相念佛」,正確為世人揭示「由末法向正法」的彌陀法門。《三階念佛彌陀禪》指出:「彌陀行者終是原始佛教行者,原始佛教行者也是彌陀行者」,促進原始佛教、漢傳佛教是一家無爭、和諧共榮的新時代。

自2013 起,禪師在中國各地寺院廣弘禪法,受請擔任吉林省聖佛寺、中道文化中心的導師,引導中國佛弟子學習經法、禪法,促進佛教文化的交流、學習。

2015 年,隨佛禪師與日本曹洞宗東隆真禪師、錫蘭佛牙寺Wendaruwe Sri Upali Anunayaka Thero,共同舉行聯合宣法,促進佛教各界的合作。

隨佛禪師已經完成阿難系漢譯《相應阿含》(現誤譯名《雜阿含》)及優波離系南傳《相應部》的比對研究,更進一步的根據漢譯《相應阿含》、南傳《相應部》之〈因緣相應〉、〈食相應〉、〈聖諦相應〉、〈界相應〉、〈五陰(蘊)相應〉、〈六處相應〉及〈四念處等道品相應〉等〈七事修多羅〉的共說,「依經證經」的還原 佛陀原說教法。

原始佛教的教義,不同於分別說部為主的南傳佛教。原始佛教最主要的內容有: 1.「六處分位」的「十二因緣法」; 2.「十二因緣觀」的九種禪法; 3.觀十二因緣、次第起七覺分,先斷無明、後斷貪欲的「禪法次第」; 4.依七覺分,次第究竟「四聖諦三轉、十二行」,成就正覺、離貪、慈悲喜捨、解脫、阿耨多羅三藐三菩提的「一乘道次第」。

隨佛禪師既不受取、不積蓄、不使用錢財,也無「為僧人管理金錢供養的淨人」,常年遊化宣法於世界各地,不定居一處。

二、傳承著作

隨佛禪師在目前最重要的中文著作有六種:

1. 《原始佛法與佛教之流變》:本書是依經、依律為準,兼及各派論藏與史獻的探究,考證佛世時的教法、兩次結集內容。釐清部派分裂始末、部派思想的演革與分流,兼及大乘學派的傳出、演變及印度法滅。禪師寫作本書歷時約六年,內文約百萬字,是了解原始佛法與後世佛教流變的重要著作。

2. 《因緣法之原說與奧義》:本書分為《因緣法之原說與異義》、《因緣法之奧義》兩部,禪師寫作本書歷時約兩年餘,內文共約六十萬字。主要內容是根據漢譯《相應阿含》、南傳《相應部》之〈七事修多羅〉的共說為準,「依經證經」的還原 佛陀原說之「六處分位」的正統「十二因緣法」。此外,本書兼考證出自部派佛教之最古老論書《舍利弗阿毘曇論》的論義,探討其對後世學派思想的偏差影響及發展,引導佛教各派學人重新回歸 佛陀的經說教法、禪法、道次第。禪師另有《十二因緣經法原說略講》傳世,是依據〈七事修多羅〉的經說為準,精要闡明「六處分位」的「十二因緣法」。

3. 《中道禪法》:本書根據漢譯《相應阿含》、南傳《相應部》之古老〈七事修多羅〉的共說為準,依「六處分位」之正統十二緣起法,開顯正確經說之「十二因緣觀」及「十二因緣觀的九種禪法」,暢演「七覺分」的實修禪法及生起次第,體證「四聖諦三轉、十二行」的中道正覺、解脫苦惱、三藐三菩提。

4. 《人間佛教之中道行》:本書根據古老〈七事修多羅〉為準,依據「因緣法」為核心,再以「四聖諦三轉、十二行」為實踐次第,完成「解決問題,滅除苦惱」為宗旨之「人間佛教的思想及實踐論證」,充份達成「契合真實佛法,體現開展人間生活與修證菩提的一致性」。禪師重新依據「因緣、緣生」為世間真相,捨棄後世佛教誤以「無常、苦、非我、空,或唯心、唯識」作為諸法實相的岔路。堅定「顯正得破邪」的真道,遠離「破邪即顯正」的訛誤,顯現 釋迦佛陀教示的「緣起中道之人間正行」。

5. 《相應菩提道次第》:本書根據漢譯《相應阿含》、南傳《相應部》之古老〈七事修多羅〉的共說為準,採用約300 篇經說傳誦的排比對照,編輯出「六處分位」的十二因緣法,以及「先斷無明,後斷貪愛」的菩提道次第。禪師另著有《相應菩提道次第綱要》,依據〈七事修多羅〉的經說為準,「依經證經」的精要闡明「先斷無明,後斷貪愛」的「一乘菩提道次第」,重新回歸初期佛教的菩提道次第。

6. 《原始佛教相應阿含經》:本書是根據漢譯《相應阿含》、南傳《相應部》之古老〈七事修多羅〉為準,兼及考證第一、二次經法結集,探明後世佛教各學派論藏之論義與發展,最後濾淨《相應阿含》、《相應部》當中出自後世論義揉雜的論義經誦,重新回歸初期佛教的經誦教法。

隨佛禪師常年教導經法及禪法,已出版的中文著作有:

1. 《跟隨 佛陀的人》(2003出版)

2. 《不食肉與慈心之道》(2005出版)

3. 《相應菩提道次第》(2008出版)

4. 《原始佛教之確證與開展》(2010出版)

5. 《嫉妒的覺知與止息》(2011出版)

6. 《突破困難的智慧與方法》(2012出刊、2014出版)

7. 《正覺的財富觀與生涯規劃》(2014出版)

8. 《正覺人生的規劃與落實》(2014出版)

9. 《十二因緣經法原說略講》(2014出版)

10. 《相應菩提道次第綱要》(2014出刊、2015出版)

11. 《原始佛教之界定》(2014出版)

12. 《七覺分統貫佛陀一代聖教》(2015出版)

13. 《淨土真義》(2014出版)

14. 《三階念佛彌陀禪》(2015出版)

2016年預定出版有:

1.《隨佛行道:第一輯》;2.《因緣法之原說與奧義》之《上部-原說與異義》;

3.《原始佛法與佛教之流變》;4.《中道禪法》;5.《人間佛教之中道行》。

2017年預定出版有:

1.《原始佛教相應阿含經》;2.《解脫與三藐三菩提》;3.《緣起中道與空之探究》;

4.《四無量心之修證》。

三、傳授之禪法與修證次第

1. 先守護根門,住於根律儀

2. 由「安那般那念」入門,修習初禪定,調伏掉舉、昏沉,兼修不淨想、慈心想、六隨念、明分想。

3. 修念覺分:如實觀十二因緣為核心,又分別說有九種禪法:觀四念處集與滅、觀五陰集法與滅法、觀六觸入處集與滅、觀世間集與世間滅、觀有身集與有身滅、觀食之集與滅、觀三摩地勤行成就之神足、觀老死集與老死滅,最後是「觀四聖諦(初轉)的苦諦、苦集諦、苦滅諦」。

4. 觀因緣觀中極重要之「七觀智」、「四十四觀門」與「九十二生法顯現」,明見五陰是緣生法,緣生法則無常、非我亦非我所,得知:若生貪愛則有苦。

5. 明見五受陰是緣生法,貪欲是患法、苦法,離貪欲是滅法,故得正見「於五受陰當離欲而得滅苦」。如是,如實智見「五受陰之緣生與滅盡」,亦即是如實智見「十二因緣之生法、滅法」,此即 佛陀所說:「先知法住,後知涅槃」,具足七十七種智,已經得明、斷無明,得斷身見、斷疑,當於佛、法、僧成就證淨,三惡趣永斷,具足慧解脫。

6. 修擇法覺分:當已如實智見「五陰之緣起與滅盡」,即得如實正見「生死苦滅之道跡」──八正道,是謂:「於聖道如實知見」,具足四十四種智。如是,已得具足四聖諦初轉、四行的明見,得再斷戒禁取見,具足慧根、信根,決定趣向三藐三菩提。

7. 修精進覺分:若已具足四聖諦初轉、四行的明見,住於正念、正智,當精進「於六觸處(五受陰)依遠離、依無欲、依滅、向於捨」,次第修持聖、無漏、出世間八正道,也稱為「賢聖法律無上修根」。如是以「慧根」攝導修習精進根、念根、定根,正向於苦滅、解脫、三藐三菩提。

8. 依據「七覺分」的修證次第,教導「轉智息貪十四法要」。

9. 修喜、猗、定覺分:不失正念、正智,精進於「六觸處(五受陰)離貪愛,斷五受陰繫縛苦」。如是修習者,得於勝妙出離生隨喜、歡喜(喜覺分);勝妙出離生隨喜、歡喜已,得身、心猗息(猗覺分);身、心猗息已,遠離樂住,內淨一心(定覺分)。如是依四聖諦初轉的如實智見,次第修習滿足出世間八正道,當成就正定,斷貪愛、瞋恚,識食斷、具足解脫。如是成就四聖諦第二轉、四行,具足精進根、念根、定根。

10. 修捨覺分:當正定已生,慧根、信根、精進根、念根、定根等五根,已經次第修習滿足,愚癡、貪愛、瞋恚已捨斷,得解脫,具解脫知見:「我生已盡,梵行已立,所作已作,自知不受後有」,成就四聖諦第三轉、四行。如是修習「七覺分」,即得統貫佛陀一代聖教。

11. 如是修習「七覺分」滿足,成就「四聖諦三轉、十二行」,具足正覺、離貪、慈悲喜捨、解脫,成就阿耨多羅三藐三菩提。

12. 四諦大用:師徒口耳傳授的重要教導。

四、還原、重現原始佛法及確立人間佛教的貢獻:

隨佛禪師對佛教教法的探究與修行,主要是「從佛教傳承的最古老教義中,探尋佛教初始時期的教法,並致力於 釋迦佛陀教法、禪法及菩提道次第原貌的探究、闡揚與實踐」。禪師在部派佛教分裂史的考證研究,還有部派佛教在教法上的演變始末上都有卓越的研究成果。

隨佛禪師根據漢譯《相應阿含》及南傳《相應部》之〈因緣相應〉、〈食相應〉、〈聖諦相應〉、〈界相應〉、〈五陰(蘊)相應〉、〈六處相應〉、〈四念處等道品相應〉等七事修多羅當中古老經法的共說,比對、還原佛滅當年「第一次結集」的集成。經過多年的探究與修行,在回歸 釋迦佛陀的原說教導上,主要有十點作為與貢獻:

1. 考證、顯現印度佛教僧團與教法演變的真相。

2. 還原「十二因緣法」:還原依「六處為分位」之「十二因緣法」的原說。

3. 重現「十二因緣觀」:從「六入處觀集法、滅法」入手,現觀「十二因緣集法與滅法」。同時確定「觀四念處集與滅」、「觀五陰集法與滅法」、「觀六觸入處集與滅」、「觀世間集與世間滅」、「觀有身集與有身滅」、「觀食之集與滅」、「觀三摩地勤行成就之神足」、「觀老死集與老死滅」、「觀四聖諦(初轉)的苦諦、苦集諦、苦滅諦」,都是修習「觀十二因緣的集與滅」。

4. 重現「一乘菩提道次第」:還原「先斷無明,後斷貪愛」,重現佛陀原說「四聖諦三轉、十二行」的「一乘菩提道次第」。

5. 重現「七菩提支」之「中道禪法」:經由還原佛陀親說的「十二因緣法」,才能重新顯現「修十二因緣觀,次第起七菩提支,統貫三十七道品,次第的圓滿四聖諦三轉、十二行,成就正覺、離貪、慈悲喜捨、解脫、阿耨多羅三藐三菩提」的「中道禪法」。

6. 建立「中道僧團」:確立了「依經、依律、不依論,戮力實踐,篤實修行」的學風。唯以經教、禪法、道次第弘法化眾,建立既不受取、不使用、不積蓄錢財,也無有「專為僧人管理金錢供養、買辦事宜的『淨人』」,修行、宣揚、傳承「中道禪法」的中道僧團。

7. 還原「經說傳誦」:根據漢譯《相應阿含》、南傳《相應部》當中七事相應教的古老共說,將漢譯說一切有部誦本的《相應阿含》予以整治、濾淨後世部義的揉雜,還原為契合「佛陀原說」的傳誦,並進一步編著出易讓一般民眾了解的白話本與解說。這是攸關原始佛教復興的根本大事,目前中道僧團正積極進行中,預計在2016 年完成整編。這將為佛法再現人間,做出可貴與廣大、長遠的貢獻。

8. 創立原始佛教會:依據「原始佛教」的教法及次第,團結海內外的各派佛教學人,共同為世間的昌隆與佛教的團結盡一份努力。

9. 創立四聖諦佛教會:依據「四聖諦」促進「原始佛教」及「南傳部派」的團結,稟持「原始佛教、南傳上座、漢傳顯教、藏傳密乘,四系一家、同利人間」的準則,共同昌隆佛教。

10. 完成人間佛教的思想及實踐論證:

一、二十世紀初,太虛大師首先提倡「法界圓覺學為本」的人生佛教,針砭以超薦、度亡為主的傳統佛教弊病。

二、二十世紀中葉,印順導師提倡「性空唯名學為本」的人間佛教,走出中、後期大乘佛教思想的「唯心、唯識」,重視十善為基礎的人間正行,歸向「空、無自性」的印度初期大乘教說。

兩位佛教大師盡一生的努力,前後經過近約百年的「人間佛教」革新運動,都為華人佛教及社會產生巨大、正面、可貴的影響。但是,不論是以「唯心、唯識」,或採用「無常、苦、非我、空」作為認識論,都是源自《舍利弗阿毘曇論》之「破邪即顯正」的思惟,偏向「否定現實世間」的訛誤,無法達成「開展人間生活與修證菩提的一致性」。

三、二十一世紀初,承續 佛陀及太虛、印順兩位大師的利世精神,隨佛禪師從古老〈七事修多羅〉探得「因緣法」是世間的真相,重新依據「因緣法」為核心,「四聖諦三轉、十二行」為實踐次第,契合「顯正得捨妄,捨妄不顯正」的事實,回歸「解決問題,滅除苦惱」的佛法宗旨,遂能達成「契合真實佛法,體現開展人間生活與修證菩提的一致性」,完成人間佛教的思想及實踐論證。人間佛教百年三部曲的探究與革新運動,終於在思想、實踐的主軸,徹底回歸 佛陀親教的因緣法、四聖諦,證明了人間佛教即是佛陀的佛教,充份展現 佛陀的佛教是真正的人間佛教。 

英文簡介

A Brief Introduction to Venerable Bhikkhu Vūpasama Thera

A. The Lineage

Venerable Bhikkhu Vūpasama Thera was born in Taiwan and is of Chinese heritage. He studied and practiced the Buddha's doctrines for over forty years and established Original Buddhism Society in several countries. He is the Dhamma lineage successor who has restored and revitalized the original teaching of Buddha Sākyamuni which was dormant for nearly 2200 years.

He was ordained by Ven. Baddanta Zagara Bhivamsa, a disciple of Ven. Ledi Sayadaw (C.E. 1846-1923) from a Burmese Theravada Saṅgha. Ven. Bhikkhu Vūpasama Thera is currently the chief mentor of the Original Buddhism Society in Taiwan, America, Malaysia, Australia, and Europe. He is also the mentor of "Sambodhi World" in Taiwan, Malaysia, and New York. All of his disciples including the "Sambodhi Saṅgha" practice Original Buddhism.

Master Vūpasama’s core research and practice of Buddhism teachings are in the area of revitalizing the original teaching of Buddha Sākyamuni from the most ancient scriptures collected by the First Buddhist Council, a council convened in the same year the Buddha passed away. His main effort is to spread the original teaching, meditation techniques, and the path to enlightenment as taught by Buddha Sākyamuni.

Master Vūpasama has not only succeeded the Dharma lineage of Original Buddhism, he is also knowledgeable in all schools of Chinese Buddhism, and in the ideologies of the three Indian Bodhisattva Schools, namely "Prajñā," "Yogācāya," and "Tathāgata-garba." In addition, he has profound practical and teaching experience in the ideologies of "Prajñā-Pāramitā Sutras" and "Mādhyamikā commentary," as well as the meditation methods of the Chinese Zen School.

In 2011, the Master invited many elder monks of Theravada Saṅgha to organize “The Joint Declaration of Buddhism and the Four Noble Truths" in Taiwan, Malaysia, and the United States. These activities facilitated exchanges and cooperation among the Saṅgha members in Sri Lanka, Myanmar, Thailand, Laos, Cambodia, United States, Malaysia, and Taiwan, as well as promoted social influence of "Buddhism of the Four Noble Truths."

In 2014, based on the mission of the Original Buddhism Society, the Master founded “The Buddhist Society of the Four Noble Truths” in order to unite disciples of Original Buddhism and those of Theravada Buddhism who believe and practice the Four Noble Truths. He advocates the following four lineages: Original Buddhism, Theravada School, Chinese exoteric School, and Tibetan esoteric School to share the same mission to benefit all beings.

In 2015, the Master based on "Agama Sūtras," "Amitābha Sūtra," and "Vinaya-Mātika Sūtra" wrote "Three Stages of Mindfulness Recitation and Meditation of the Amitābha Buddha." He advocates the three stages of mindfulness of the Buddha: "chanting the name," "concentrating," and "realizing the truths" by observing the principle of Relevant Influencing (Nidānas). The Master uses this method to redirect “Dharma-Ending Age” back to “the Age of the Right Dharma.” This book points out an important message: "the practitioners of Amitābha school will actually become the practitioners of Original Buddhism; the practitioners of Original Buddhism are also the practitioners of Amitābha school." He promotes the idea that Original Buddhism and Chinese Buddhism are of the same family and will prosper in harmony in this new era.

Since 2013, the Master began teaching meditation in various temples in China. He was invited as a mentor of Holy Buddha Temple and Middle-Path Cultural Center in Jilin, China. He guides Chinese Buddhists to study the Buddha's Original teachings and meditation methods, and also promotes the exchange and learning of various Buddhist cultures.

In 2015, Ven. Bhikkhu Vūpasama Thera gave Dharma talks together with Rev. Tenrai Ryushin Azuma Roshi of Japanese Soto Zen lineage, and later with Venerable Wendaruwe Sri Upali Anunayaka Thero from the Temple of the Sacred Tooth Relic in Sri Lanka, to promote cooperation among various Buddhism Schools.

Master Vūpasama has completed a comparative study on "Samyukta-Āgama" of the Ven. Anānda lineage and "Samyutta-Nikāya" of the Ven. Upāli lineage. His study is based on the common doctrines, cross referencing with verification of suttas of the seven categories ("Relevant Influencing [Nidānas]," "nutriment," "noble truths," "realms," "five abstruseness [aggregates]," "six sense bases," and "Noble Paths [including Four Objects of Mindfulness]") of Samyukta-Āgama and Samyutta-Nikāya in order to restore the original teaching of the Buddha.

The doctrine of Original Buddhism is different from Theravada Buddhism, which is mainly based on the school of Vibhajjavāda. The main contents of Original Buddhism include:

1. Using six sense bases as the divider for "the Twelve Factors of Relevant Influencing (Paṭicca-samuppāda)";

2. Using nine methods of insight meditation to observe "The Twelve Factors of Relevant Influencing (Paṭicca-samuppāda)";

3. Using insight meditation to observe "The Twelve Factors of Relevant Influencing (Paṭicca-samuppāda)" in order to cultivate the Seven Factors of Enlightenment (Satta Bojjhaṅgā) to cease Ignorance (Avijjā) before the Cessation of Craving (Lobha);

4. Basing on the Seven Factors of Enlightenment (Satta Bojjhaṅgā) to practice in stages of the three rounds along with twelve aspects of the Four Noble Truths to accomplish awakening, detachment of craving, the Four Immeasurable Attitudes (viz. loving-kindness, compassion, joy, and equanimity), liberation (Mokkha), and Anuttara-samyak-sambodhi through "the Single Path of Awakening" (Ekāyana-magga).

Not only does Master Vūpasama not receive, use, nor accumulate money offered by devotees, but he also does not have a kappiya (layman) to manage money on his behalf. He travels around the world to spread the Buddha's original teachings and does not reside in one location permanently.

B. Publication of the Inheritance

Ven. Bhikkhu Vūpasama Thera’s has had six major publications.

1. The Master spent six years writing “Original Buddhism and the Evolution of Buddhism”: The contents are based on the Suttas, Vinaya, and Abhidhamma teachings, as well as historical records collected during the first two Buddhist Councils. The book clarifies the early schisms in Buddhism; the evolution and diversion of teachings within Sectarian Buddhism; the beginning and evolution of Mahāyāna Tradition; and the decline of Buddhism in India.

2. “The fundamental and esoteric teachings of Relevant Influencing (Nidānas)”: It is broken down in two parts and there are a total of six hundred thousand words. Part I is the fundamental teachings of Relevant Influencing (Nidānas) and its deviations. Part II is the esoteric teachings of Relevant Influencing (Nidānas). The main contents are based on the common suttas of seven categories within "Samyukta-Āgama" and "Samyutta-Nikāya". The variations within the Twelve Factors of Relevant Influencing originated from the most ancient Abhidhamma – The Sāriputta Abhidhamma. These deviations have had a major impact on the development of different schools of Buddhism after the schism. The Master’s book has restored the original teaching, meditation techniques and the path to enlightenment as taught by Buddha Sākyamuni. A concise version of this book was also published to clarify the original teaching of the Twelve Factors of Relevant Influencing (Paṭicca-samuppāda).

3. “The Middle Path (majjhimā paṭipadā) Meditation Technique”: This book discloses the proper teaching method associated with “The Observation of the Twelve Factors of Relevant Influencing” and “The Nine Methods of Meditation Based on The Observation of the Twelve Factors of Relevant Influencing”. The contents of this book are based on the common suttas of seven categories in "Samyukta-Āgama" and "Samyutta-Nikāya". It also elucidates the meditation practice of the Seven Factors for Awakening (Satta Bojjhaṅgā) to sequentially complete three rounds with twelve aspects of the Four Noble Truths, as to accomplish awakening, liberation from distress, and Anuttara-samyak-sambodhi.

4. “The Middle-Path Practice for Humanistic Buddhism”: This book is based on the ancient suttas of the seven categories, highlighting the core teachings of the Relevant Influencing (Nidānas), and the practice of the Four Noble Truths. Its purpose is to highlight the problems of resolution and eradication of distress. There is no contradiction between our daily living and the practice for enlightenment. The Master emphasizes Relevant Influencing (Nidānas) as the actuality of this world, and discards the misconceptions of using impermanence, suffering, non-self, emptiness, to explain the phenomenon of existence. The Buddha’s teachings regarding the Middle Path and Relevant Influencing (Nidānas) are the proper ways for Humanistic Buddhism as they are based on the actuality.

5. “The Connected Discourses on the Stages of the Path to Enlightenment”: This book is based on three hundred suttas from the "Samyukta-Āgama" and "Samyutta-Nikāya". In addition, a more concise version of this book also highlights the "the Single Path of Awakening" (Ekāyana-magga).

6. “The Samyukta-Āgama of Original Buddhism”: This book is based on the suttas of the seven categories within "Samyukta-Āgama" and "Samyutta-Nikāya". In addition, suttas collected during the first two Buddhist Councils are also used as proof of the development of distorted ideologies caused by the intermingling of suttas from different sects. The book refutes all distorted ideologies as a means to restore the original teaching of Buddhism.

Master Vūpasama is continuing teaching Buddhism and conducting meditation retreats. His publications in Chinese are as follows:

1. In the Path of the Buddha, 2003

2. Vegetarian and the Path of Loving-Kindness, 2005

3. The Connected Discourses on the Stages of the Path to Enlightenment, 2008.

4. The Testimony of Original Buddhism and its Development, 2010.

5. Awareness and Cessation of Jealousy, 2011.

6. The Wisdom and Methods to Overcome Difficulties, 2014.

7. An Enlightened View on Wealth and Life Planning, 2015.

8. Planning and Fulfillment of an Enlightened Life, 2014.

9. Brief Talks on the Original Teaching of the Twelve Factors of Relevant Influencing, 2014.

10. The Outline of the Connected Stages of the Path to Enlightenment, 2015.

11. Definition of Original Buddhism, 2014.

12. An Integration of a Generation of Noble Teachings of Buddha Sākyamuni Based on the Seven Factors of Awakening, 2015.

13. The Truth of Pure Land Teaching, 2014.

14. Three Stages of Mindfulness Recitation and Meditation of the Amitābha Buddha, 2015.

To be published in 2016:

1. Following the Buddha’s Path - Part 1

2. The fundamental and esoteric teachings of Relevant Influencing (Nidānas)” - Part I: the fundamental and its deviations

3. Original Buddhism and the Evolution of Buddhism

4. The Middle Path (majjhimā paṭipadā) Meditation Technique

5. The Middle Path Practice for Humanistic Buddhism

To be Published in 2017:

1. The Samyukta-Āgama of Original Buddhism

2. Liberation and Anuttara-samyak-sambodhi

3. The Exploration of Middle-Path Relevant Influencing (Nidānas) and Emptiness

4. The Practice and Achievement of the Four Immeasurable Attitudes

C. Meditation Method and the stages for awakening path

1. First, fulfill the restraint of sense-faculties (indriya-saṃvara-sīla) by exercising control over the sense organs.

2. Develop the first jhana (a stage of meditative absorption) by practicing Ānāpānasati” (mindfulness of breathing) so as to abandon restlessness (uddhacca) and dullness (thina-middha). Meanwhile, develop contemplation on the unpleasant (asubhānupassin), loving-kindness (mettā-saññā), the six recollections (cha anussatiṭṭhānāni) and the six things conducive to true knowledge (cha vijjābhāgiyā dhammā).

3. Cultivate the enlightenment factor of mindfulness (satisambojjhaṅgo): discerning, as it actually is, the Twelve Factors of Relevant Influencing (Paṭicca-samuppāda) is the core meditation method, which is alternatively expounded with the other nine meditation methods, namely, contemplating the arising and cessation of the Four Foundation of Mindfulness (satipaṭṭhāna), of the Five abstruseness (aggregates), of Six Bases for Contact (channaṃ phassāyatanānaṃ), of the World (loka), of the body in Being (sakkāya), of the four kinds of Nutriment (cattārome āhārā), of the base of power endowed with concentration founded on discrimination and the fabrications of exertion (vīriyasāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ), of the aging-death, and lastly contemplating the truth of suffering, the arising and cessation of suffering during the first round of the four noble truths.

4. Practice the most crucial parts of the contemplation of Relevant Influencing -- the 'Seven stages of insight meditation', 'The Forty Four Contemplation methods', and the 'Ninety-Two Arising Manifestation' which leads to clarity that the five abstruseness (aggregates) are the phenomena of Relevant Influencing (paṭicca-samuppanna-dhamma), and therefore phenomenon of Relevant Influencing (paṭicca-samuppanna-dhamma) is impermanent (anicca), non-ego (anattā) and is not of mine, and consequently learn that from birth comes suffering (dukkha).

5. After seeing clearly that the five abstruseness (aggregates) are phenomena of relevant influencing (paṭicca-samuppanna-dhamma), one realizes that craving is a trouble-maker which leads to suffering, dissipation of craving is the path to cessation of suffering. The right view that 'with the dissipation of craving for the five abstruseness (aggregates) comes the cessation of suffering' is obtained. Thus, one sees, as it actually is, how 'the five abstruseness (aggregates) relevantly arise and annihilate'; or sees, as it actually is, the 'arising and cessation of the Twelve Factors of Relevant Influencing (Paṭicca-samuppāda)', as expounded by the Buddha: 'from the attainment of the knowledge of relevant influencing (dhammaṭṭhitiñāṇaṃ) comes the knowledge of Nibbāna', and possess the seventy seven types of knowledge; thus dispel ignorance, ego, and doubt; and consequently acquire indestructible confidence in Buddha, Dhamma and Saṅgha; falling no more into the three evil realms, thus possesses the wisdom for liberation.

6. Practice the 'enlightenment factor of discrimination of Dhamma' (Dhamma vicaya) as follows:

By seeing, as it actually is, how 'the five abstruseness (aggregates) relevantly arise and annihilate'; one thus clearly sees, as it actually is, the path leading to annihilation of birth, death and suffering—the Eight-fold Path. This is also known as 'seeing the noble path as it actually is’, and possessing the forty four types of knowledge. Thus, one has clarity of the first four aspects of the first round of the four noble truths, dissipates the views of distorted grasp of rules and vows, and possesses the root of wisdom and the root of faith, and is definitely led to samyak-sambodhi.

7. Practice the 'enlightenment factor of diligence (viriya) as follows:

Having possessed the clarity as a result of the first round with the first four aspects of the four noble truths, then by dwelling in the right mindfulness and wisdom, one should cultivate diligently the Six Bases for Contact (channaṃ phassāyatanānaṃ) (i.e. the five abstruseness [aggregates]) in accordance with dispassion, aversion, and cessation that lead to liberation, sequentially practice the holy, cankerless (Anāsavā) and supra-mundane Eight-fold path, which is also known as 'the unexcelled development of the faculties in the discipline of a noble one '. Thus apply the root of wisdom to the development of the root of diligence, the root of mindfulness and the root of concentration respectively, one practices in such a way is destined for cessation of suffering, liberation, and samyak-sambodhi.

8. In accordance with the sequence of the Seven Factors of Enlightenment (Satta Bojjhaṅgā), instructions on 'the fourteen essential methods on the development of wisdom and the cessation of craving will be given.

9. Practice the 'enlightenment factors of Joy (pīti), Tranquility (Passaddhi) and Concentration (Samādhi) as follows:

By dwelling in the right mindfulness and wisdom, cultivating diligently the Six Bases for Contact (channaṃ phassāyatanānaṃ) for dispelling craving and the bond of the five abstruseness [aggregates]), one who practices as such will possess sympathetic joy from superior renunciation (enlightenment factors of Joy). Sympathetic joy gives rise to tranquility of body and mind (enlightenment factors of Tranquility); which subsequently leads to the disengagement from joy-abiding, thus, enabling pure one-pointedness concentration (enlightenment factors of Concentration).

Thus, in accordance with clear vision as the result of the first round of the four noble truths, sequentially practice to fulfill the supra-mundane Eight-fold path, which consequently leads to the attainment of right concentration, detachment from craving and hatred, the disconnection from the nutriment of consciousness (viññāṇāhāro), and liberation. By so achieving, one completes the second round with the four aspects of the four noble truths, and possesses the root of exertion, the root of mindfulness and the root of concentration.

10. Practice 'the enlightenment factor of equanimity' as follows:

Upon the attainment of right concentration, one sequential attains the Five Roots, namely, the root of wisdom, the root of faith, the root of exertion, the root of mindfulness, and the root of concentration. Thus, dissipation of ignorance, craving, and hatred, the attainment of liberation with thorough knowledge and vision of liberation (vimuttamiti ñāṇaṃ hoti) normally proclaimed as 'Destroyed is birth, the holy life has been lived, what has to be done is done, there's no more this state of being' is achieved. This is the completion of the third round with the four aspects of the four noble truths.

Practicing the seven enlightenment factors in such a way is the integrated manifestation of all the noble teachings of Buddha Sākyamuni of his lifetime.

11. By so completing the practice of the 'seven factors of enlightenment', the three rounds with twelve aspects of the Four Noble Truths is so achieved, thus possesses enlightenment, dispassion, the Four Immeasurable Attitudes (viz. loving-kindness, compassion, joy and equanimity), liberation (Mokkha), and Anuttara-samyak-sambodhi.

12. Utmost applications of the Four Noble Truths: the most important teachings will be given to the disciples by the master verbally.

D. Contribution in Restoration and Reappearing of Original Buddhism and Establishment of Humanistic Buddhism

Master Vūpasama’s main objectives in the exploration and practice of Buddhism are to investigate and discover the doctrines of Original Buddhism, making every effort to advocate and practice Buddha Sākyamuni's original teachings, meditation methods, and the stages for awakening path. The Master makes remarkable achievements of research both in the history of the division of Sectarian Buddhism and in the evolution of the doctrines of Sectarian Buddhism.

Master Vūpasama has completed a comparative study on the Chinese translated "Samyukta-Āgama" of Ven. Anānda lineage and the Theravada Buddhism’s "Samyutta-Nikāya" of Ven. Upāli lineage. By comparing and verifying the common contents of the suttas of the seven categories, namely " Relevant Influencing (Nidānas)", "nutriment", "noble truths", "realms", "five abstruseness (aggregates)", "six sense bases", and "Noble Paths (including Four Objects of Mindfulness)" of Samyukta-Āgama and Samyutta-Nikāya, consequently he has restored the original works of the First Buddhist Council convened in the same year as the Buddha passed away. After many years of exploration and practices, Ven. Master has made ten major contributions in the restoration of the original teaching of the Buddha as follows:

1. Research in unveiling the truth of the evolution of Saṅgha and the doctrines of the Buddhism in India.

2. Restoration of "the Twelve Factors of Relevant Influencing (Paṭicca-samuppāda)" back to the original teaching with six sense bases as the divider.

3. Recovering of the meditation methods of "the Twelve Factors of Relevant Influencing (Paṭicca-samuppāda)": contemplating the arising and cessation of six sense bases for insight into "the Twelve Factors of Relevant Influencing (Paṭicca-samuppāda)"; meanwhile, confirming that “contemplating the arising and cessation of the Four Foundation of Mindfulness, the Five abstruseness (aggregates), Six Bases for Contact (channaṃ phassāyatanānaṃ), the world(loka), the body in being (sakkāya), four kinds of nutriment (cattārome āhārā), the base of power endowed with concentration founded on discrimination and the fabrications of exertion (vīriyasāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ), the aging and death, the truth of suffering, the arising and cessation of suffering upon the realization of the first round of the four noble truths are all referring to the contemplation of the arising and cessation of "the Twelve Factors of Relevant Influencing (Paṭicca-samuppāda)".

4. Recovering the Single Path of Awakening (Ekāyana-magga): restoring the cessation of Ignorance must come before the cessation of Craving as the stages of the three rounds with twelve aspects of the Four Noble Truths.

5. Recovering the Seven Factors of Enlightenment (Satta Bojjhaṅgā) as the meditation method of the Middle way(majjhimā paṭipadā): by means of restoring the Buddha’s original teaching of "the Twelve Factors of Relevant Influencing (Paṭicca-samuppāda)", the meditation method of the middle path thus reappears, which is to exercise the meditation methods of "the Twelve Factors of Relevant Influencing (Paṭicca-samuppāda)" by sequentially fulfilling the Seven Factors of Enlightenment (Satta Bojjhaṅgā) integrating all of the thirty seven individual qualities of awakening (Bodhipakkhiyādhammā); and thus sequentially completing the three rounds with twelve aspects of the Four Noble Truths to accomplish awakening, detachment of craving, the Four Immeasurable Attitudes (viz. loving-kindness, compassion, joy and equanimity), liberation (Mokkha), and Anuttara-samyak-sambodhi.

6. Establishing the "Sambodhi Saṅgha": The tradition of practices is to diligently exercise, to advocate and to carry the meditation of the middle path in strict accordance with suttas and vinaya rather than the commentaries (Abhidhamma), and with the principles of only advocating the suttas, meditation methods and the Single Path of Awakening, and with the rules of not receiving, using and accumulating money and of no use of lay attendant (kappiya).

7. Restoration of the original recited suttas: The restoration is to review the suttas of the seven categories in the Chinese translated "Samyukta-Āgama" of Ven. Anānda lineage and "Samyutta-Nikāya" of Ven. Upāli lineage, and based on the Chinese translated "Samyukta-Āgama" of Sabbatthivāda school to reproduce the original recited suttas by means of remediating and filtering of alteration and additions implanted by Sectarian Buddhists. A version of vernacular Chinese shall be produced too. This is fundamentally vital to the revitalization of Original Buddhism and is being undertaken by the "Sambodhi Saṅgha" with an estimate schedule of completion in 2016, which shall be a valuable, massive and long-lasting contribution to the reappearing of Dharma.

8. Establishing Original Buddhism Society: to unite local and overseas practitioners of Original Buddhism to contribute collaborative efforts to the prosperity of the world and unity of Buddhism.

9. Establishing the Buddhist Society of Four Noble Truth: to promote the union of both Original Buddhism and Theravada Buddhism in accordance with the Four Noble Truths, as well as to jointly advocate Buddhism and to make collaborative efforts to the welfare of the world with the guideline that we are one family of the four lineages, namely, Original Buddhism, Theravada, Tibetan and Chinese Buddhism.

10. Completing the demonstration of the ideologies and practices of Humanistic Buddhism:

a. In the early twentieth century, Ven. Taixu who was the first to advocate “Buddhism for Human life” based on the doctrine of “the Dharmadhaatu Teaching of Perfect Awakening” (法界圓覺學), indicating his criticism of conventional Buddhism with an emphasis on funeral services and rites.

b. In the mid-twentieth century, Ven. Yin Shun advocated "Humanistic Buddhism" based on “Emptiness of its own entity” (性空唯名學), which left behind the mid-term and late-term Mahayana Yogacara Buddhism with philosophy of “Mind-only or Consciousness-only or Cognition-only” (emphasizing phenomenology and ontology) (虛妄唯識論), and “embryo of the Tathagata” (真常唯心論), and returned to the emphasis of the ten good deeds of the human lives and the philosophy of “emptiness and non-own-nature” of the early Mahayana Buddhism in India.

Both Masters dedicated their life time to the reform of Chinese Buddhism to Humanistic Buddhism over the last century, causing a huge, massive and valuable effect to the Chinese society and the community of Chinese Buddhists. However, either adopting “Mind-only or Consciousness-only” or adopting the “impermanence, suffering, no-self, and emptiness” as the foundation for epistemology are both originated from the “Sariputta Abhidhamma”, and both apply the method of “affirm by denials of all” leading to the denial of the real world and the inability of achieving “the accordance of both development of human life and attainment of the enlightenment”.

c. In the early twenty first century, inheriting the spirit of altruism of the two Masters, Ven. Taixu and Ven. Yin-Shun, Ven. Vūpasama discovers that the Relevant Influencing (Nidānas) is the truth of the world and life, thus, realign the Humanistic Buddhism with the Relevant Influencing (Nidānas) as the core foundation, the three round with twelve aspects of four noble truths as the stages of realization, the accordance of the fact of “To disprove error will not expose correctness whereas when correctness is exposed errors will be disproved” and the purposes of Buddhism as to solve problems and to eliminate the cause of suffering, therefore, achieving “the accordance of both exploitation of human life and attainment of the enlightenment”. The ideologies and practices of Humanistic Buddhism are eventually re-aligned with the original teaching of Buddha, namely Relevant Influencing (Nidānas) and four noble truths, after the three stages of development over the past century. This proves that the Humanistic Buddhism is in fact Buddhism of the Buddha himself, and thoroughly demonstrates that Buddhism of the Buddha himself is the real Humanistic Buddhism.