In recent years there have been those who assert that the philosophy of Wittgenstein resembles Zen Buddhism and those who deny it on the ground that any supposed resemblances are only apparent. But, so far as I know, neither party has made any serious attempt to substantiate his claim. Normally this is understandable because their main purposes lie in a different directions. It is, for instance, quite common for the latter merely to locate Wittgenstein in a different philosophical tradition and pin a label such as Logical Positivism or Logical Empiricism on him. I think the matter is much more complex than this or indeed than either party seems to allow.

One of my first impressions after reading Dr. Hu Shih's learned and instructive paper on Zen Buddhism in China is that he may know a great deal about history but nothing about the actor behind it. History is a kind of public property accessible to everybody who is at liberty to handle it according to his judgment. To this extent history is something objective, and its materials or facts, though these are quite an indefinite element in the make-up of history, are like scientific objects ready to be examined by the students.

Be not misled: Zen Action/Zen Person is not merely another introduction a survey of Zen Buddhism. Kasulis' philosophical project and purview is far grander; he is seeking a new grounds for understanding personhood through a Zen view of self and action. Even scholars with no interest in Zen per se will find much of philosophical interest and stimulation in this creative work. Kasulis' scope is vast indeed: he begins with Socrates and ends with Morita psychotherapy, with frequent references to Heidegger and other contemporary European philosphers.Kasulis quotes Taoist Chinese sages, Indian dialecticians, and German philosophers with equal ease, to illustrate and buttress his arguments.

People often ask, "Is Zen a form of Buddhism?" The answer to this question is both yes and no. The answer should be "Yes" because, historically speaking, Zen is a form of Buddhism which was founded by Bodhidharma in China in the sixth century. It developed in China and Japan, later taking the form of the 'Zen sect', with its own particular temples, rituals, priesthoods, and religious orders. In this sense, Zen should be called a form of Buddhism which stands side by side with other forms of Buddhism, such as the T'ien-t'ai sect, the Hua-yen sect, the Chen-yen sect, and the Ching-t'u sect, i.e., Pure Land Buddhism. Further, not only in terms of temples, rituals, priesthood, and religious orders, but also in terms of teaching, thought, and practice, Zen, in the course of its long history, has come to have its own particular forms comparable to the other schools of Buddhism. This may be called the 'traditional Zen sect'.

The Chinese term tso-ch'an 坐禅（ zazen ） was in        use among  Buddhist  practitioners   even  before  the        appearance of the Ch'an (Zen) School. Embedded in the        term  is the word  ch'an, a derivative  of the Indian        dhyana, which  is the  yogic   practice  of  attaining        samadhi  in  meditation. 

Recent studies suggest that months to years of intensive and systematic meditation training can improve attention. However, the lengthy training required has made it difficult to use random assignment of participants to conditions to confirm these findings.

Brockton, MA (USA) -- Serenity may be closer than you think, but it takes a little discipline. A Buddhist monk offers suggestions on small ways you can change your life and find peace.

In the 1990s, based on his genuine knowledge of truth and deep understanding of the problems contemporary people face, Master Jing Hui, Vice Chairman of the Buddhist Association of China, Chairman of the Buddhist Association of Hebei Province, and Abbot of Bailin Temple, presented the Sheng Huo Chan (the contemporary Chinese spelling of the accepted word "zen") to teach and spread the Chan tradition in the Bailin Temple.

Colombo, Sri Lanka -- Man comprises of mind and body. Modern medical science is now according an important place to the mind, but the Buddha over 2,500 years ago emphasised the invaluable role of the mind.

Similarities and differences between Zeno's Paradoxes  and Naagaarjuna's arguments against motion in Chapter        II of Muula-maadhyamika-kaarika (MMK II) have already        been  remarked   by  numerous   scholars   of  Indian        philosophy.  Thus  for instance  Kajiyama  refers  to        certain  of Naagaarjuna's  arguments  as "Zeno--like,