1. 先守护根门，住于根律仪；
2. 由「安那般那念」入门，修习初禅定，调伏掉举、昏沉，兼修不净想、慈心想、六随念、明分想。
3. 修念觉分：如实观十二因缘为核心，又分别说有九种禅法：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，最后是「观四圣谛（初转）的苦谛、苦集谛、苦灭谛」。
4. 观因缘观中极重要之「七观智」、「四十四观门」与「九十二生法显现」，明见五阴是缘生法，缘生法则无常、非我亦非我所，得知：若生贪爱则有苦。
5. 明见五受阴是缘生法，贪欲是患法、苦法，离贪欲是灭法，故得正见「于五受阴当离欲而得灭苦」。如是，如实智见「五受阴之缘生与灭尽」，亦即是如实智见「十二因缘之生法、灭法」，此即 佛陀所说：「先知法住，后知涅盘」，具足七十七种智，已经得明、断无明，得断身见、断疑，当于佛、法、僧成就证净，三恶趣永断，具足慧解脱。
6. 修择法觉分：当已如实智见「五阴之缘起与灭尽」，即得如实正见「生死苦灭之道迹」──八正道，是谓：「于圣道如实知见」，具足四十四种智。如是，已得具足四圣谛初转、四行的明见，得再断戒禁取见，具足慧根、信根，决定趣向三藐三菩提。
7. 修精进觉分：若已具足四圣谛初转、四行的明见，住于正念、正智，当精进「于六触处（五受阴）依远离、依无欲、依灭、向于舍」，次第修持圣、无漏、出世间八正道，也称为「贤圣法律无上修根」。如是以「慧根」摄导修习精进根、念根、定根，正向于苦灭、解脱、三藐三菩提。
8. 依据「七觉分」的修证次第，教导「转智息贪十四法要」。
9. 修喜、猗、定觉分：不失正念、正智，精进于「六触处（五受阴）离贪爱，断五受阴系缚苦」。如是修习者，得于胜妙出离生随喜、欢喜（喜觉分）；胜妙出离生随喜、欢喜已，得身、心猗息（猗觉分）；身、心猗息已，远离乐住，内净一心（定觉分）。如是依四圣谛初转的如实智见，次第修习满足出世间八正道，当成就正定，断贪爱、瞋恚，识食断、具足解脱。如是成就四圣谛第二转、四行，具足精进根、念根、定根。
10. 修舍觉分：当正定已生，慧根、信根、精进根、念根、定根等五根，已经次第修习满足，愚痴、贪爱、瞋恚已舍断，得解脱，具解脱知见：「我生已尽，梵行已立，所作已作，自知不受后有」，成就四圣谛第三转、四行。如是修习「七觉分」，即得统贯佛陀一代圣教。
11. 如是修习「七觉分」满足，成就「四圣谛三转、十二行」，具足正觉、离贪、慈悲喜舍、解脱，成就阿耨多罗三藐三菩提。
12. 四谛大用：师徒口耳传授的重要教导。
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.