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.
◎隆波田认为，念头是人们贪瞋痴三大烦恼的根源。[11]因此隆波田建议：如果我们想要克服贪瞋痴，不能够只是靠守戒或某一戒律去抑止它们，也不能只靠某些基于专注的禅修方法保持平静而来抑止它们。虽然这些修学在某种程度上是有用的，但是我们必须直探烦恼的根源—念头—才行，也就是要用觉知看见念头并打破念头的锁链；换句话说，我们必须要直接去对抗念头的洪流(译注：而不是讨厌、逃开、排斥、压抑、止住或漠视)，这样才能了知并看见(know and see)念头的真实本质。
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.
◎隆波田时常警告学人不能用任何形态的平静来抑止念头，这在禅修中是非常重要的。虽然这么做能得到一些快乐，但是我们将不能够看见念头的本质。他教导我们应该让念头自由地生起而且让我们的觉性能清楚地知道并觉察它。清明的觉性自己自然就会去对抗念头的洪流；我们所必须做的就是好好地安下心来并透过规律的身体动作(一次一个动作)来加强觉知。
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):
◎修学动中禅，透过身体的动作而引发的觉知能看见并打破念头的锁链，从而使得内六根与外六尘分离开来。[12]但是，所谓分离不是用作意心态或意识心修行的结果，而是一种正确修行方法的自然结果。当觉知打破了念头的锁链，念头就会失去主导的力量；而觉知转而能主导念头及贪瞋痴三种烦恼，并因此超越痛苦。隆波田动中禅的修行方法自然会生起智慧(nanapanna)，这种智慧是来自于直观(direct knowing直接知道，译注：非意识思惟)的资粮。
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)
◎随时随地念头一起来我们知道它，甚至睡觉时也一样，睡觉时移动身体我们也知道它，这是因为我们的觉性圆满。无论念头是在想什么，当我们随时随地都能见到念头，那么我们每一次便都能征服它。能看见念头的人就趋近涅槃法流(苦灭)。然后我们会来到一个临界点，这时一些我们内在的东西将突然生起。如果念头很快，智能(panna)也会快速生起；如果念头或情绪非常深刻，生起的智慧(panna)也会非常深刻。如果智慧与念头这两个一样深刻而且碰在一起时(译注：即当智慧照见念头时)，我们就能够顿时破茧而出，而这是本来就潜藏在每个人之中的。当这…
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