For Luangpor Teean, thought is the root of greed, anger, and delusion – the three defilements of a human being.[11] In order to overcome greed, anger, and delusion, Luangpor Teean suggested that we cannot simply suppress them by keeping precepts or an established discipline, nor can we suppress them by maintaining calmness through some form of meditation based on concentration. Though these activities are useful to some extent, we need to go to the root of the defilements: to let the awareness see thought and break through the chain of thought or, in other words, go against the stream of thought. In this way we know and see the true nature of thought.
◎隆波田認爲，念頭是人們貪瞋癡叁大煩惱的根源。[11]因此隆波田建議：如果我們想要克服貪瞋癡，不能夠只是靠守戒或某一戒律去抑止它們，也不能只靠某些基于專注的禅修方法保持平靜而來抑止它們。雖然這些修學在某種程度上是有用的，但是我們必須直探煩惱的根源—念頭—才行，也就是要用覺知看見念頭並打破念頭的鎖鏈；換句話說，我們必須要直接去對抗念頭的洪流(譯注：而不是討厭、逃開、排斥、壓抑、止住或漠視)，這樣才能了知並看見(know and see)念頭的真實本質。
Luangpor Teean often warned practitioners that it is very important in meditation that we do not suppress thought by any kind of calmness or tranquility. If we do, though we might find some happiness, we will be unable to see the nature of thought. Rather, he taught that we should let thought flow freely and let our awareness know and perceive it clearly. The clear awareness will naturally go against the stream of thought by itself; all that we have to do is properly set up the mind and strengthen awareness through rhythmic bodily movements, one movement at a time.
◎隆波田時常警告學人不能用任何形態的平靜來抑止念頭，這在禅修中是非常重要的。雖然這麼做能得到一些快樂，但是我們將不能夠看見念頭的本質。他教導我們應該讓念頭自由地生起而且讓我們的覺性能清楚地知道並覺察它。清明的覺性自己自然就會去對抗念頭的洪流；我們所必須做的就是好好地安下心來並透過規律的身體動作(一次一個動作)來加強覺知。
Through dynamic meditation, the awareness that arises from bodily movement sees and breaks through the chain of thought resulting in the detachment of the inner six senses from outer objects.[12] Detachment is not a deliberate attitude nor a conscious way of practice, but rather it is the result of a right form of practice. When awareness breaks through the chain of thought, thought loses its dominating power; awareness becomes the dominating power over thought, over the three defilements, greed, anger, and delusion, and hence over suffering. The practice of Luangpor Teean”s dynamic meditation results in the arising of nanapanna (the knowledge that comes from the accumulation of direct knowing):
◎修學動中禅，透過身體的動作而引發的覺知能看見並打破念頭的鎖鏈，從而使得內六根與外六塵分離開來。[12]但是，所謂分離不是用作意心態或意識心修行的結果，而是一種正確修行方法的自然結果。當覺知打破了念頭的鎖鏈，念頭就會失去主導的力量；而覺知轉而能主導念頭及貪瞋癡叁種煩惱，並因此超越痛苦。隆波田動中禅的修行方法自然會生起智慧(nanapanna)，這種智慧是來自于直觀(direct knowing直接知道，譯注：非意識思惟)的資糧。
Any time that thought arises we know it, even while sleeping. When we move our body while sleeping we also know it. This is because our awareness is complete. When we see thought all the time, no matter what it thinks, we conquer it every time. Those who can see thought are near the current (flowing) to nibbana (the extinction of suffering). Then we will come to a point where something inside will arise suddenly. If the thought is quick, panna will also be quick. If the thought or emotion is very deep, panna will also be very deep. And if these two things are equally deep and collide, then there is the sudden breaking-out of a state that is latent in everybody. With this occurrence the eye, ear, nose, tongue, body, and mind are detached from sights, sounds, smells, tastes, touches, and mental objects. It is like uncoupling the drive mechanism of a car. When the parts become independent of each other, the car, although it still exists, can no longer be driven. (隆波田1984: 6-7)
◎隨時隨地念頭一起來我們知道它，甚至睡覺時也一樣，睡覺時移動身體我們也知道它，這是因爲我們的覺性圓滿。無論念頭是在想什麼，當我們隨時隨地都能見到念頭，那麼我們每一次便都能征服它。能看見念頭的人就趨近涅槃法流(苦滅)。然後我們會來到一個臨界點，這時一些我們內在的東西將突然生起。如果念頭很快，智能(panna)也會快速生起；如果念頭或情緒非常深刻，生起的智慧(panna)也會非常深刻。如果智慧與念頭這兩個一樣深刻而且碰在一起時(譯注：即當智慧照見念頭時)，我們就能夠頓時破繭而出，而這是本來就潛藏在每個人之中的。當這…
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