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Kimleng Fengshui 金龍风水, Singapore (2025)

23/09/2025

“…No one can escape the law of karma.
If we are able to clearly see good and bad actions—both our own and those of others—
as clearly as we see objects, we would not dare to commit unwholesome deeds.
Instead, we would be eager and diligent to do only good which is like cooling water.

The suffering in the world would lessen,
because everyone would take care of themselves, fearing the dangers of unwholesome actions.

He said: Good and evil do not arise on their own but are formed by repeated actions.
When repeated often, they become habitual.
Once habitual, they are difficult to change.

If one is habitual in evil, it is hard to correct,
and one tends to continue flowing along the old habit.

If one is habitual in good, one gradually becomes skillful and courageous in doing good, step by step…”

— Dhamma Teaching of Luang Pu Mun Bhuridatto

18/09/2025

Deep inside, everyone longs to be free from suffering.
No one truly wishes to suffer.
No one wants to bring suffering upon themselves.

So,
we must follow Buddha,
walk in His footsteps,
follow His teachings,
follow the arahants and the great teachers
not follow our defilements.

Because if we follow our defilements,
or follow people who are still caught in defilements,
there will be no way out.
That path will never lead to Nibbana.

The path that leads to Nibbana
is the same path walked by the Buddha and the arahants — the Noble Eightfold Path.
In simple terms, it is the training in
virtue (sīla), concentration (samādhi), and wisdom (paññā).

If a person does not practise generosity (dāna),
they cannot attain Nibbana.

If they do not keep the precepts (sīla),
they cannot attain Nibbana.

If they do not develop concentration (samādhi),
they cannot attain Nibbana.

If they do not cultivate wisdom (paññā),
they cannot attain Nibbana.

Dāna, Sīla, Bhāvanā
are the tools we use to overcome the defilements in our mind.

There are many defilements,
but the main ones are greed, craving, anger, and delusion.

Practicing Dana
loosens greed and selfishness.

Practice the Sila
calms the mind and restrains the harm that comes from anger.

Developing concentration
weakens craving and attachment.

Developing wisdom and insight cuts through delusion and ignorance.

These practices — Dāna, Sīla, Bhāvanā
and paññā
are the provisions for our journey.
If we gather a lot of them,
our journey through saṃsāra will be smoother and easier.
So we must learn to accumulate them,
again and again,
while we still have time.

From today until the day we die,
we still have the chance to do this.

But from the day we were born until now,
we have already spent so much of our life
chasing after other things.

All those things
can never be our true refuge.

From today onward,
please spend your time on the things
that can truly lead the mind out of suffering.

——Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ
28/5/25 @ 马来西亚槟城州，新港，僧伽住宿 Sangha Lodge, Sungai Ara, Penang, Malaysia

摘錄自 excerpted from:

https://www.youtube.com/watch?v=RMdBJIne7oo

15/09/2025

When we have greed and desire, wanting to obtain something, or wanting to become something, we should ask ourselves: “Am I not going to die? What else am I still searching for? Can I take it with me?” By thinking this way, it helps eliminate desire.

Whoever recollects death, this is a method of practice, called mindfulness of death (maraṇānussati).

If we want to cultivate stillness (samādhi) in our mind, we can keep reciting: “I will surely die, I will surely die”. Continuing this practice is a method for developing stillness.

If we want to practice insight meditation (vipassanā), how can we do that? How can it become wisdom practice?

By contemplating that death is certain. Before death, what can truly serve as refuge for the mind?

It is to contemplate that everyone will die, whether they are people we love or people we hate, they will all die.

When we clearly see the truth of death, we can let go of love and hate, and also let go of fear of death.

This is right contemplation of death, practicing the Noble Eightfold Path.

Now there are two kinds of work: worldly work, and Dhamma work.

Worldly work is something we will eventually have to discard; we cannot take it with us.

But Dhamma work, i.e. generosity (dāna), precepts (sīla), and meditation (bhāvanā), these can be taken with us after death.

Therefore, we should reconsider our priorities. Don’t take worldly work too seriously; just do it with ease. Be serious about Dhamma work instead.

“Don’t take it too seriously” means don’t be too attached. It means fulfilling our responsibilities to the best of our ability, but without clinging to them.

As for paying homage to the Triple Gem and practicing meditation, these are the things we should seriously devote ourselves to do.

——Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

27/5/25 @ 马来西亚槟城州，新港，僧伽住宿 Sangha Lodge, Sungai Ara, Penang, Malaysia.

摘錄自 Excerpted from: https://www.youtube.com/watch?v=MgWgRoGtQNQ

10/09/2025

《定力避免混亂 Stillness Prevent Chaos》

如果我們缺乏定力，也就是心靈的寧靜，我們的覺知和智慧會變得分散和混亂，難以保持在適當的範圍內。

有時，我們會誤以為自己的看法是真理，相信情緒的反應，將其視為智慧。

如果是這樣，可能會引發問題，並導致後續的损失。

If we lack of stillness (samādhi), which is the tranquility of the mind, our awareness and wisdom will tend to drift and become scattered, not remaining within the bounds of moderation.

Sometimes we may mistakenly perceive our own opinions as the truth, or trust emotional reactions as if they were genuine wisdom.

If this happens, problems may arise and lead to further loss.

——Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

06/09/2025

🙂People can lose anything, but don’t lose merit.
If the merit is gone, then...
• The one who used to be rich... It’s all gone.
• The one who used to be lucky... Turns out to be unfortunate.
• That we used to succeed... It didn’t work out.

✅ The only merit that will support our life to move forward successfully.
So who ever has obstacles or problems each month each week let’s ask
Most of us encounter problems caused by their own merit that has evaporated and we don’t understand.
We are trying to find ways to fix the world. Some people are sinking, the more troublesome they are, the more damaged they are because they are running out of merits.
So, people who have good merit power. When doing something, they will feel comfortable, they will be happy, they will know sufficiency and self-sufficiency. How much... Enough.
Step by step it will succeed.

▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎▪︎🌸🍀✏
#เทศนาธรรมสอนศิษย์ #เสียงธรรมลูกนอกวัง
#พระอาจารย์เอกลักษณ์ #ปญฺญาคโม
#วัดพุทธพรหมยาน
#เพจลูกนอกวังวัดพุทธพรหมยาน
#ชาติ #ศาสนา #พระมหากษัตริย์

06/09/2025

《第一次接受到功德的鬼魂 A ghost who receive mertis for the first time》

“The spirit said: ‘I just got to eat today.’”
When Luang Pu Mai was a young monk traveling on tudong(ascetic wandering), he went for alms in a certain village.
After returning, he ate his meal, and when finished, he radiated loving-kindness to the villagers and to their departed relatives.
It so happened that a spirit, who was a deceased relative, came to possess a villager and said: “Since the relatives have been making merit and dedicating it to me, today is the very first time I’ve actually received and could partake of it.”
The living relative then asked the spirit:
“But we’ve been making merit for you before—didn’t you receive it?”
The spirit replied:
“Previously, the merit was made with monks who lacked morality and meditation. That merit could not reach me.”
Therefore, even in making merit, one must carefully choose to do so with virtuous monks and novices, so that the merit carries strong results.
Monks without virtue cannot truly transfer merit.
— Luang Pu Mai Intasiri, Wat Pa Khao Phu Luang, Wang Nam Khiao District, Nakhon Ratchasima Province

那位鬼魂說：「我今天才真正得以享用。」
當隆普麥還是一位年輕的出家僧人，在修行頭陀期間，他去某個村莊托缽。
回到住處後，他吃了自己的齋飯，吃完後，他將慈悲與善意迴向給村民及他們已故的親人。
恰好一位鬼魂——一位已故親屬——附在村民身上，說道：「既然親人們一直在做功徳並將其迴向給我，今天才是我真正能夠接受並分享的第一次。」
活著的親屬於問鬼魂：「可是我們以前也為你做過功徳——你以前沒收到嗎？」
鬼魂回答：「以前的功徳是和那些缺乏戒律與禪修的僧人一起做的，那樣的功徳無法到達我。」
因此，即便在行善做功徳時，也必須謹慎選擇與德行高尚的僧侶和沙彌一起做，這樣功徳的效果才能強大而真實。
缺乏德行的僧侶無法真正轉移功徳。
— 隆普麥

cred. to Luang Pu Boonsong Thitasaro Dhamma - 文颂大长老

31/08/2025

When you do good, good things will return. Thank You. 🙏🙏🙏

29/08/2025

If a person does not train,
does not practice,
does not refine,
does not polish—
how then could there ever be an Arahant?

🙏🪷✨
Luang Pu Fan Ajaro
Wat Pa Udomsomphon, Sakon Nakhon

27/08/2025

《人生如演戲 Life is Like a Play》

人生如戲，我們人就好比喻為在戲裡面的一個主角。

我們一出生，我們就是孩子主角。

當我們長大一點，可能就變成在戲裡面的人妻或丈夫。

當年齡再大一些，我們就變為在戲劇裡的阿公阿婆。

當我們上班的時候，我們主演另外一個角色。

當我們回到家，我們就主演另外一個角色。

好像阿贊這樣，我現在就是主演一個出家人。

最終，每一個人拍戲都要 cut ~

每一個人的人生就好像一部戲那樣。

在世間上的每一樣，就好像戲中的道具，當拍完戲，都帶不走。

就好像一部戲那樣，都一樣有好壞兩個主角，兩個角色。所以在這一部戲，都有好壞兩個角色。在這部戲裡面，我們就演好的角色，不演壞的角色。

一部戲裡面，如果是壞的角色，在一部戲裡面通常都沒有好的結局。

如果是一個好的角色，在一部戲裡面就會有好的結局，就是happy ending 。

所以阿贊就希望大家明白，人生就好像一部戲而已，不需要太過serious ，不用太過傷心，不需要太在乎它，不需要太過傷心。

希望大家就試下轉變自己，在法上，比起在世間上認真些。

對於可以帶走的那些東西，我們就認真一些，即是布施，持戒和禪修。

由今天開始直到我們死的那天，我們剩下的這一段時間，我們可以得到多少的利益或是蝕着本的離去？

Life is like a play, and we can liken ourselves to the main character in a performance.

From the moment we are born, we play the role of a child.

As we grow a little older, we may become the wife or husband in the play.

As we age further, we transform into the characters of grandparents in the drama.

When we go to work, we play one role.

When we return home, we take on yet another role.

For example, Ajahn currently playing the role of a monk.

In the end, every actor in the play must hear the word “cut” because the play must come to an end.

Everyone’s life is like a play.

Everything in this world is like props in a drama. When the play ends, we cannot take anything with us.

Just like in a movie, there are both good and bad characters. In this play of life, we should play the good role and not the bad one.

In a play, if it is a bad character, usually there is no good ending.

But the good character, in the end, will have a good result, a happy ending.

So, Ajahn hopes everyone understands that life is merely a play; no need to take it too seriously, to be overly sad, or to care too much.

I hope everyone tries to transform themselves, to be more earnest in the Dhamma rather than in worldly matters.

We should be earnest with the things we can truly take with us, i.e. generosity (dāna), precepts (sīla), and meditation (bhāvanā).

From today until the day we die, in the remaining time we have, how much benefit can we accumulate, or will we leave at a loss?

-—Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

27-12-2024 @ 香港佛教聯合會陳馬美玉紀念康樂營，香港 The Hong Kong Buddhist Association Chan Ma Mee York Memorial Camp, Hong Kong

23/08/2025

Many people are scared of ghost. Those who appear fierce also scared of ghost. I met so many ghosts , most are ok. Some human are scarier than ghost.

Do you agree ?

22/08/2025

Meaning of 卡阴
什麼是卡陰？卡陰就是陰魂（靈）附在某個人的身上，或是跟隨在某個人的身邊，不肯離去，這個人便是卡了陰，一般通俗的說法說，就是有「不乾淨的東西」跟著。

從二十世紀的末期開始，凡間陰陽不平衡的比例迅速激增，目前約是七比三左右。換言之，「陰魂」的數量，已是陽間人口數量的兩倍以上。作者在前書《活靈活現》與本書中，也一再強調陰陽失衡的嚴重現象，為什麼陰陽會如此嚴重失衡？在本文第八章中另有詳述。

大環境的陰陽失衡，是當前卡陰大量增加的主因之一。卡陰的造成，有兩種情況：

（一）無意間造成的卡陰：
由於陰與陽是在同一個「空間」裡流動與穿梭，一不小心，陰與陽便可能「交叉而過」。但陽間（人）看不到陰（魂），一時不會察覺，但陰可以看到陽，也會感應到陽人的磁場。當陰與陽「交叉而過」時，如果陰魂覺得這個陽（人）的磁場還適合他，便佇足停留在這個陽（人）身上，或是跟著這個陽（人），這便形成了卡陰。

因此，這種卡陰不須要任何理由，一不小心碰上了，就造成卡陰。陰魂與陽（人）既不相識，也沒有任何瓜葛，這種卡陰，一般稱為卡「外陰」，也就是說卡到的是外面遊離的陰，是與自己毫不相干、沒有瓜葛的陰。

陰魂無意間碰上陽人，並停留跟隨，大多數在三、五天後，陰魂覺得沒趣，便會自動離去，被卡陰的人祇會在幾天的感覺不舒服後，便又趨正常。如果陰魂沒有在幾天後離去，就有可能不想離去。超過兩、三星期還沒自動離去，就已有「久留」的可能，停留愈久，陰魂就愈不可能自動離開。在這種情況下，就必須借助外力，請師父或通靈人來處理，予以「驅離」。

#卡阴

Kimleng Fengshui 金龍风水

23/09/2025

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10/09/2025

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31/08/2025

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