Nagarjuna Cultural Center

The Avalokiteshvara Mantra, also known as the Six-Syllable Mantra, embodies the boundless compassion of Avalokiteshvara Bodhisattva.

The Lion’s Roar: Exposition of Buddha-Nature New Course Launch.

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Master's Teachings (Los Angeles Time)

Fri Immeasurable Life Sutra Sat The Lion’s Roar: Exposition of Buddha-Nature

Senior Practitioners’ Teachings (Thailand Time)

Mon Eight Verses for Training the Mind Tue Treasury of Valid Cognition Wed Four Hundred Stanzas on the Middle Way (Catuḥśataka) Thu The Way of the Bodhisattva (Bodhisattvacaryāvatāra) Fri Ngöndro / Immeasurable Life (C)

October 2026 Chiang Mai Thailand

May 2026 Chiang Mai Thailand

May 1–21, 2026: Three-week meditation retreat in Chiang Mai, Thailand.

Chinese New Year 2026 San Diego USA

March Spring Festival Chan Retreat in Nagarjuna Cultural Center's San Diego Retreat Center.

Buddhist Worldview and Modern Life

To understand the world around us, we rely on our worldview - how we perceive and make sense of things.

Cognition and Expression Part One

Beyond logical arguments, Buddhists offer meditation as a powerful avenue for exploring the non-computational nature of cognition.

Cognition and Expression Part Two

One prominent distinction between Eastern and Western philosophy lies in the approach to cognition: while Western philosophy relies on the senses, Eastern philosophy emphasizes the cessation of the senses for transcendent cognition.

Cognition and Expression Part Three

Why discuss these differences? As Buddhist disciples, our practice aims to pursue consciousness cognition. We need to understand what consciousness cognition truly entails.

How to Tell Whether Your Practice Is Worldly or Supramundane

Therefore, for practitioners, renunciation and bodhicitta act as two crucial gates. If one fails to pass through them, even Buddhadharma degrades into a “worldly dharma.” But once one has stepped through them, even worldly affairs can become dharma.

A Teaching for Every Bodhisattva

“Regard all states of meditative absorption as the sufferings of hell.” This was Śākyamuni Buddha’s instruction to the bodhisattvas of the Realm of Fragrance Accumulation. Would anyone really dare claim that this teaching does not apply to us “bodhisattvas here on Earth”? In truth, this instruction applies fully to every bodhisattva!

Why Buddhism Sees Physiology as Rooted in the Mind

What we commonly refer to as "instinctual" and "physiological" phenomena may appear to encompass both physical and mental dimensions. At root, however, they remain entirely matters of the "mind"—because in Buddhist philosophy, the "body" is nothing more than an external reflection of the mind.

How to Counter Restlessness and Drowsiness During Buddha-Recitation (Part I)

Restlessness does not originate from Buddha-recitation. Rather, because recitation restrains the mind’s habitual modes of operation, the mind begins to rebel. What you experience directly as restlessness is this resistance.

Three Essentials of Buddhist Study: Coherence, Richness, Focus 01

Hence, the third essential in Dharma study is to identify the core focus. Some describe it as "being down to earth," while others call it "being practical." Though both meanings are similar, "focus" is the more accurate description: the theories we study and contemplate must be ultimately integrated with actual spiritual practice.

How to Counter Restlessness and Drowsiness During Buddha-Recitation (Part III)

The greatest difficulty in Buddha-recitation lies precisely in the initial stage—confronting restlessness, drowsiness, mental distraction, and the pull of habitual tendencies. Once you cross this threshold, the path ahead becomes remarkably smooth.

How to Counter Restlessness and Drowsiness During Buddha-Recitation (Part II)

Drowsiness generally stems from two causes: a lack of physical energy and a lack of mental energy. Both constitute genuine obstacles to practice.

The Relationship Between the Aggregate of Consciousness and Afflictions (Part 2)

Therefore, the state of realization in Dzogchen is described as free from hope and fear—because upon realization, the sense of individuality is relinquished: “Just relax—have some tea, eat a bun.” In the eyes of a Dzogchen master, there is often a quiet smile, yet one emotion remains difficult to abandon—compassion (karuṇā), vast and profound.