A cat does not have to wait for a mouse, it simply stay awake and alert. Once a mouse comes within a distance where the cat can see, it will catch the mouse immediately. It is the same when you see thought. If you have continuous sati, you will see thought every time when it arises. Do not look or stare at the mind or thought. Be aware of your body's movement at all times. You will know and see thought when it arises. If you stare at your mind, thought cannot arise. That is samatha meditation practice. You must let thought arise naturally. It cannot go on any longer when you see it with your sati. This is the most important technique of practice that Luangpor Teean taught his disciples: “As soon as thought arises, cut it off immediately with sati.”

Everything Luangpor Teean said came from his Ārammaṇa Vipassanā. Everything is in your mind; the world is in your mind; "Buddhahood" is in your mind; Nibbāna is in your mind as well. According to Luangpor Teean, religion means the teaching of the Noble One or a refuge. If you have sati, samādhi and paññā, you will have a refuge which exists in yourself.

For my opinion, if practitioners use different methods of practice, they will see, know and understand different Dhamma . This is because to practise meditation is to study and to know the nature of your body and mind. Those who practise concentration meditation will achieve calmness without paññā because they do not have Ārammaṇa Vipassanā, while those who practise vipassanā meditation will have Ārammaṇa Vipassanā and ñāṇa-paññā, knowing and seeing the Truth. Only ñāṇa-paññā will lead you to the end of suffering.

If there is no ñāṇa-paññā, seeing and knowing the Truth, you will definitely unable to reach the end of suffering. “If you have not attained the State of Arising-Extinguishing of the Mind, your knowledge is not yet complete,” said Luangpor Teean. I have never heard anyone who practised other methods of meditation talk about Ārammaṇa Vipassanā and the state of being like Luangpor Teean did.

When you practise you will understand that thought with mental formations is the cause of dukkha. Anger, delusion, greed, defilements, craving and attachment all show up in the forms of thought. That is why I say that thought is the cause of suffering.

The fifteen rhythmic hand movements were taught for the purpose of developing awareness-mindfulness of your body’s movements. When your hand is moving, you must be aware of its movement; when your hand is stopping, you must be aware of its cessation of movement as well. You do not normally stay still at all times; you often move. But you are rarely aware of your movements. This method of practice is very good to awaken your awareness-mindfulness.

While you are doing the rhythmic hand movements, you should be aware of each movement—not just do the rhythmic hand movements, but without being aware of any movement. That will make you bored and drowsy. If you are aware of your movement most of the time or continuously like a linking chain, you will not be drowsy at all. If you cannot make it, simply change your position from time to time or alternate the hand movement with the walking meditation. After the drowsiness is gone, you should do the rhythmic hand movements again. Do not let your mind wander; you must intend to be truly aware of your movement.

Knowing thought—you know that you are thinking but you cannot stop it. It is because you are drawn by thought which is stronger than your sati. Luangpor Teean called it "being lost in thought". Seeing thought—if you are aware of yourself most of the time, thought will be seen every time when it arises, without mentally "staring" at it. When your sati is active, you will be able to see thought rapidly; when thought is seen, it will instantly ease or disappear. If you have no sati, you will be unable to see thought.

Those who listen to a lot of Dhamma talks from many teachers or read a lot of Buddhist texts/Pali canons do not have paññā of their own. Their knowledge comes from their memory. Luangpor Teean called it “knowledge of memory, not insight.” If you ask them many questions, they may come to a dead end and find themselves unable to answer your questions; alternatively, they may speak with uncertainty and confusion. Those who clearly see, know and understand stage by stage the Truth as it is with their own paññā, will have a lifelong perception. These paññā and saññā will never be forgotten. This kind of paññā can diminish or end their dukkha

Be relaxed and natural. Do not be fixated with your practice. Do not concentrate or stare at your hands or feet’s movement; simply feel the movement lightly and move slowly. Look far away, but do not focus on any specific object.

That is the teaching in the text. When you practise awareness-minsdfulness meditation and understand Ārammaṇa Rūpa-nāma you will clearly know, see and understand that the body is dukkha, the mind is not. The first stage of insight that you will achieve is Ārammaṇa Rūpa-nāma (the State of Arising of Pañña in Samādhi understanding body-mind including supposition); this is the Conventional Truth. The next stage is Ārammaṇa Nāma-rūpa or Ārammaṇa Paramattha. [Ārammaṇa or Ārammaṇa Vipassanā is the State of Arising of Paññā in Samādhi understanding the Absolute Truth. According to Luangpor Teean’s teaching, there are Ārammaṇa Rūpa-nāma and Ārammaṇa Nāma-rūpa or Ārammaṇa Paramattha.

Ārammaṇa Nāma-rūpa or Ārammaṇa Paramattha is the State of Arising of Paññā in Samādhi understanding the Ultimate Truth. Those who contemplate their bodies and minds do not yet have Ārammaṇa.] When you have ñāṇa-paññā realizing the Ultimate Truth, you will have non-suffering vedanā, saññā, saṅkhāra and viññāṇa.

You are suffering because you have no ñāṇa-paññā. You have not understood the process of thought, you have not seen the beginning of thought, and you have not attained the State of Arising-Extinguishing of the Mind. When internal and external āyatana collide, mental formations arises. For example, when eyes and a visible object come into contact, cakkhu-viññāṇa arises, then mental formations, perception and feeling will arise. This is the state of dukkha.

Luangpor Teean said that he had feeling, perception, mental formations and consciousness, but his mind did not suffer. That is because his mental formations were extinguished and did not work any longer. He lived his life with sati, samādhi and paññā seeing and knowing the Truth as it is.

They are as follows:

Viññāṇa: knowing the Truth as it is.

Saṅkhāra: mental formations do not work.

Saññā: seeing, knowing, and understanding the Realities with paññā.
He had never forgotten the Ārammaṇa Vipassanā.

Vedanā: non-suffering feeling.

As you are developing awareness-mindfulness in order to be aware of yourself continuously like a linking chain, you should not get into conversation with anyone, as conversation will make you lose your awareness. If you are thinking about your work, even though it is not thought with mental formations because you know what you are thinking about, this does not mean that you have full awareness at that moment. This is because you only know what you are thinking about.
Therefore, developing awareness-mindfulness of body’s movement continuously is suitable for people whose work does not require talking or thinking. There are examples: working in the farm, sewing, doing house chores, playing music, etc. In this case, I would recommend that you should practise until you have sati continuously for a long period of time. Do not be with delusion. Having awareness is having sati. If you always have sati knowing/seeing your body and mind, you will think, speak and work with sati. After you stop thinking or speaking, return to awareness of your body’s movement, for example, writing, typing, walking, driving, eating, etc. If you are able to do so, mental formations would rarely arise because you have sati knowing and seeing your body and mind all the time.

Whatever you have practised, if you want to know, see and understand, according to Luangpor Teean, you must restart from the beginning: knowing Ārammaṇa Rūpa-nāma (knowing/seeing/understanding the conventional truth) in accordance with Luangpor Teean. It is not the same understanding or knowledge that you had learned elsewhere or understood from texts. It is a different Ārammaṇa Rūpa-nāma. If your foundation of knowledge is not the true one, there is nothing to be topped up.