佛陀正覺後2456年/西元2024年
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。
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.