随佛禅师对佛教教法的探究与修行，主要是「从佛教传承的最古老教义中，探寻佛教初始时期的教法，并致力于 释迦佛陀教法、禅法及菩提道次第原貌的探究、阐扬与实践」。禅师在部派佛教分裂史的考证研究，还有部派佛教在教法上的演变始末上都有卓越的研究成果。
随佛禅师根据汉译《相应阿含》及南传《相应部》之〈因缘相应〉、〈食相应〉、〈圣谛相应〉、〈界相应〉、〈五阴（蕴）相应〉、〈六处相应〉、〈四念处等道品相应〉等七事修多罗当中古老经法的共说，比对、还原佛灭当年「第一次结集」的集成。经过多年的探究与修行，在回归 释迦佛陀的原说教导上，主要有十点作为与贡献：
1. 考证、显现印度佛教僧团与教法演变的真相。
2. 还原「十二因缘法」：还原依「六处为分位」之「十二因缘法」的原说。
3. 重现「十二因缘观」：从「六入处观集法、灭法」入手，现观「十二因缘集法与灭法」。同时确定「观四念处集与灭」、「观五阴集法与灭法」、「观六触入处集与灭」、「观世间集与世间灭」、「观有身集与有身灭」、「观食之集与灭」、「观三摩地勤行成就之神足」、「观老死集与老死灭」、「观四圣谛（初转）的苦谛、苦集谛、苦灭谛」，都是修习「观十二因缘的集与灭」。
4. 重现「一乘菩提道次第」：还原「先断无明，后断贪爱」，重现佛陀原说「四圣谛三转、十二行」的「一乘菩提道次第」。
5. 重现「七菩提支」之「中道禅法」：经由还原佛陀亲说的「十二因缘法」，才能重新显现「修十二因缘观，次第起七菩提支，统贯三十七道品，次第的圆满四圣谛三转、十二行，成就正觉、离贪、慈悲喜舍、解脱、阿耨多罗三藐三菩提」的「中道禅法」。
6. 建立「中道僧团」：确立了「依经、依律、不依论，戮力实践，笃实修行」的学风。唯以经教、禅法、道次第弘法化众，建立既不受取、不使用、不积蓄钱财，也无有「专为僧人管理金钱供养、买办事宜的『净人』」，修行、宣扬、传承「中道禅法」的中道僧团。
7. 还原「经说传诵」：根据汉译《相应阿含》、南传《相应部》当中七事相应教的古老共说，将汉译说一切有部诵本的《相应阿含》予以整治、滤净后世部义的揉杂，还原为契合「佛陀原说」的传诵，并进一步编着出易让一般民众了解的白话本与解说。这是攸关原始佛教复兴的根本大事，目前中道僧团正积极进行中，预计在2016 年完成整编。这将为佛法再现人间，做出可贵与广大、长远的贡献。
8. 创立原始佛教会：依据「原始佛教」的教法及次第，团结海内外的各派佛教学人，共同为世间的昌隆与佛教的团结尽一份努力。
9. 创立四圣谛佛教会：依据「四圣谛」促进「原始佛教」及「南传部派」的团结，禀持「原始佛教、南传上座、汉传显教、藏传密乘，四系一家、同利人间」的准则，共同昌隆佛教。
10. 完成人间佛教的思想及实践论证：
一、二十世纪初，太虚大师首先提倡「法界圆觉学为本」的人生佛教，针砭以超荐、度亡为主的传统佛教弊病。
二、二十世纪中叶，印顺导师提倡「性空唯名学为本」的人间佛教，走出中、后期大乘佛教思想的「唯心、唯识」，重视十善为基础的人间正行，归向「空、无自性」的印度初期大乘教说。
两位佛教大师尽一生的努力，前后经过近约百年的「人间佛教」革新运动，都为华人佛教及社会产生巨大、正面、可贵的影响。但是，不论是以「唯心、唯识」，或采用「无常、苦、非我、空」作为认识论，都是源自《舍利弗阿毘昙论》之「破邪即显正」的思惟，偏向「否定现实世间」的讹误，无法达成「开展人间生活与修证菩提的一致性」。
三、二十一世纪初，承续 佛陀及太虚、印顺两位大师的利世精神，随佛禅师从古老〈七事修多罗〉探得「因缘法」是世间的真相，重新依据「因缘法」为核心，「四圣谛三转、十二行」为实践次第，契合「显正得舍妄，舍妄不显正」的事实，回归「解决问题，灭除苦恼」的佛法宗旨，遂能达成「契合真实佛法，体现开展人间生活与修证菩提的一致性」，完成人间佛教的思想及实践论证。人间佛教百年三部曲的探究与革新运动，终于在思想、实践的主轴，彻底回归 佛陀亲教的因缘法、四圣谛，证明了人间佛教即是佛陀的佛教，充份展现 佛陀的佛教是真正的人间佛教。
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” (法界圆觉学), 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” (性空唯名学), 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) (虚妄唯识论), and “embryo of the Tathagata” (真常唯心论), 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 optimization 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.