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 In the past decades the best part of our monastic life included only the three types of religious activities which were

<1> performing sitting meditation, <2> conducting the practice of “koan”, and <3> fulfilling buddha-karya (Buddha-work).

The three are all traditional dharma-gates. However from what I have learned from my personal experience in the past twenty years, I should like to point out that pursuing one’s self-cultivation in the milieu of everyday life in the mundane world can be established as a very reliable and down-to-earth mode suitable for carrying on Chan-oriented self-cultivation. And such a mode of self-cultivation is especially conducive to amplifying the already-secured accomplishments of such practitioners as have already succeeded in consolidating, in their psyches, their acquisition of full compliance with sila and vinaya, of Samadhis, and of prajna. According to some Buddhist Scriptures, all life-improving undertakings belong in the category of Buddha-work. Buddhism calls on all Buddhist votaries to evolve their self-cultivation programs not only in the milieu which is in the mundane world but in the context of their everyday life. Moreover to conduct self-cultivation in the milieu which is in the mundane world can yield the extra benefit of cultivating in a Buddhist votary the initiative to establish or strengthen close contacts with the masses. Although a practitioner needs to have the spiritual momentum that motivates him or her to feel a deep-seated aversion to the mundane life, yet he or she should have the verve to join the mundane life and to identify himself or herself with the masses in the drive to further the cause of Buddhism. 

As a matter of fact, to have a practitioner to identify himself or herself with the masses in the drive to further the cause of Buddhism is a practice completely in line with the long-established tradition of the Buddhist Chan Order. In the last decade or so there emerged in Buddhist circles in mainland China a religious movement aimed at establishing in China a new Buddhist sect bearing the name of “the Sect of Secularized Buddhism”. The Chan proposition that calls upon all practitioners to identify themselves with the masses is theologically in agreement with the doctrine that gave birth to the aforesaid religious movement pushing for the establishment of “the Sect of Secularized Buddhism” in China. Being kept aloof for a long time from the mainstream of everyday life, or completely isolated from the mainstream of everyday life, a practitioner is apt to stray away from the right path of self-cultivation or can hardly consolidate the progress made by him in his or her self-cultivation career. The failure in self-cultivation befalling even if only one practitioner would inevitably bear adversely upon the cause of Buddhism in China as a whole.