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。
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.