Chan practice in daily life begins with a simple, regular sitting meditation, even for a modest amount of time each day. Sitting upright, relaxed yet alert, with natural breathing, allows thoughts and emotions to arise and pass without being pursued. This “just sitting” is not aimed at special experiences, but at repeatedly returning to clear awareness. Such practice directly supports the Chan emphasis on seeing one’s own nature and trusting direct experience over elaborate theorizing. Walking meditation can complement this, linking stillness and movement in a single continuum of awareness.

Equally central is bringing mindful attention into ordinary activities. Eating, walking, working, cleaning, or commuting can all become fields of practice when attended to fully, without distraction or mental commentary. This is the spirit of “ordinary mind is the Way”: nothing is outside practice, and each task is an opportunity to manifest clarity and care. By engaging routine duties as spiritual practice, challenges and frustrations are no longer merely obstacles but occasions to recognize habitual reactions and soften them. In this way, simplicity and naturalness gradually replace unnecessary complication and resistance.

Chan also emphasizes a different relationship to thoughts, emotions, and concepts. Desires, fears, and opinions can be observed as changing mental events rather than solid truths, which weakens rigid views and opens space for “don’t‑know mind.” Questioning fixed beliefs, avoiding excessive analysis, and letting go of outcomes and expectations all reflect the Chan insight into emptiness and non‑attachment to concepts. Periods of silent, wordless contemplation during the day—brief moments of simply stopping and being present—help cultivate inner stillness amid activity. Over time, this fosters a direct, unadorned seeing that does not rely on labels.

For those drawn to more pointed methods, koan or huàtóu practice may be used under appropriate guidance. Holding a phrase such as “Who is hearing?” or “What is this?” in the midst of daily life is not an intellectual exercise, but a way of cutting through discursiveness and challenging habitual ways of seeing. Ethical conduct and compassion naturally accompany this work: recognizing that others share the same wish to be free from suffering encourages non‑harming, honesty, generosity, and small acts of kindness. Regular reflection on the day—acknowledging where greed, anger, or delusion arose, and where clarity and kindness appeared—helps refine intention without self‑hatred. Where possible, contact with a practicing community and good spiritual friends can support and stabilize these efforts.