I'm sorry to write in this topic without complete reading all replies.
Mistake at line by line.
Notice her stratagem.
My comment is in parenthesis with a bold character.
From quote of dhamma follower:
Question: How to practice right understanding?
 Achaan: Who is practicing and what is practicing?
 Ans: The mind or nama is practicing
 Achaan: Is seeing nama?
 Ans: Yes, it belongs to nama.
 Achaan: Not belong to, it is nama. So is seeing nama? Can seeing practice anything?
 Ans: No, it can not.
 Achaan: So what can? What do you mean by “practice”?
 Ans: citta.
([-a-] Above is suttantanaya. In abhidhammanaya, there aren't all citta can be practice--bhāvanā.)
 Achaan: Where is it?
 Ans: At the six-sense doors
 Achaan: Now? Once at a time.
 Ans: Seeing, hearing etc…
([-b-] Above is suttantanaya. In abhidhammanaya, there must add "vīthimuttacitta", too.)
 Achaan: Can they practice?
 Ans: No, cannot.
([-c-] Above refer to pañcadavārāvajjana in abhidhammanaya. But in suttantanaya, citta at bhāvanā-type-sutta(netti) can practice. We can found cittabhāvanā in many sutta. She shouldn't accept above answer, if she accept  to , because those are suttantanaya, that citta can practice. However, she accept it by no any deny at below, and mixed - as the same naya. This is very actually wrong mix of naya.)
 Achan: So what can?
 Ans: panna
([-d-]Above is suttantanaya, called "bhāvanāmayapāññā" in saṅgītisutta and abhidhammatthasaṅgaha, "sutamayapaññā (or cintāmayapaññā for bhodhisatta)" in vibhaṅga-abhidhammapiṭaka, and refer to 3rd to 12st of paṭisambhidāmagga's pre-thirteen-ñāṇas (i can categorize it in only pre-thirteen of tree seventy ñāṇas). But in abhidhammanaya, commentary wrote paññā of pañcadavārāvajjana can't practice as alike as its sampayutta-citta.)
 Achaan: right. What does it mean, panna? What is it? Again, if we have a question, we have an answer. Where can we find panna? Can we have it right now? Without hearing, considering, can there be right understanding by your self, by your own thoughts?
 Ans: No
([-e-]Above paññā is "dhammassavanamaya" in abhidhammatthasaṅgaha, and refer to 1st: sutamayañāṇa, in paṭisambhidāmagga. If we compare to [-d-] we will see her wrong, she made it the same paññā, so she said below "we are just the listeners or the learners of the teaching of the Buddha", even though she known that many bhikkhus in the past were enlighten without urgent listening. This is a wrong mix of paññā type in the same topic.)
 Achaan: So, since we are just the listeners or the learners of the teaching of the Buddha
, we should know how far apart is from the ordinary person to the Buddha him-self. It doesn’t mean that anyone can read and understand the teaching directly without considering carefully. So the Buddha taught about whatever appears now: seeing, hearing, smelling, tasting, touching, thinking, hardness and visible object and sound. Is seeing real now? (Ans-yes), do we have to say it’s a dhamma or it’s a dhamma even if we don’t call it a dhamma?
 Ans: No, no need to name it
 Achaan: So now, you understand what dhamma is. Otherwise, one calls it dhamma dhamma, but doesn’t know what it is. And this is the difference between thinking by your self about dhamma, and studying it. So now, when anyone talks about dhamma, you know that that person understands dhamma or not. If he doesn’t talk about whatever is real and appears right now, he doesn’t talk about dhamma at all. And, what can be known and understood, not the one which has passed, or the one which hasn’t come yet, only what appears now. Are there many people in this room? (Ans: yes). What is seen now?
 Ans: Intellectual understanding: visible object!
 Achaan: Intellectual understanding is a step to direct understanding. Without understanding intellectually, there can not be direct understanding of realities as they are at all.
- is a brief informal way to practice paccayapariggahañāṇa. Follow to netti, students can get that ñāṇa by that way, if they are 1st, or 2nd lotuses. However, most of those lotuses don't have to practice that ñāṇa, and most of 3rd or 4th lotuses can't get that ñāṇa by a brief informal way, because they can't fulfill omitted words, expose abbreviations, or notice for another tricks themselves. So most of her students can't identify their self-ñāṇa-status. They always ignore by think like "more hard over to know ".
Full method to practice this ñāṇa had taught in visuddhimagga, and vimuttimagga. And you can go to Pa-Auk to meet live teachers.
She thought management is atta. In addition, she taught cetana is management. Another, she taught cetana is anatta. (I'm not mistake typing any character in this line.)
Above will clearly see if we think to her answer when someone ask her "How to practice, do, satipaṭṭhāna ?"
Because she often answer like "You don't have to do anything", then "Sati just arise itself". Who don't think "management is atta" when listen that sentences?