For those living ordinary lives in the world, Chan meditation can be woven into daily rhythms by establishing a modest but steady sitting practice. Setting aside 10–30 minutes once or twice a day, often in the morning or evening, provides a stable framework. The posture need not be elaborate: sitting upright yet relaxed on a cushion or chair, with hands resting in the lap and eyes gently open or closed, is sufficient. Within this simple form, one may choose a method such as breath awareness, silent illumination (mozhao), or hua-tou practice, and then stay with it consistently rather than constantly changing techniques. Over time, this regularity nurtures continuity of mind and a grounded presence that does not depend on monastic conditions.

Chan practice does not end with formal sitting; it naturally extends into the fabric of everyday activities. Walking, eating, working, and even commuting can become occasions for mindful attention, doing just one thing at a time and noticing sensations, intentions, and reactions. Short pauses—such as taking a few conscious breaths before responding to a difficult message or entering a challenging conversation—help bring the Chan emphasis on direct awareness into moments of stress. This approach reflects the Chan insight that so-called “ordinary mind” and the Way are not two separate things, and that life itself is the field of practice rather than a distraction from it.

Ethical conduct and mental observation form another essential dimension of lay Chan. Even outside a monastery, one can consciously cultivate non-harming, honesty, sexual responsibility, mindful consumption, and freedom from intoxication. At the same time, observing mind-states such as anger, greed, pride, and fear as transient movements of mind allows one to refrain from acting on them impulsively. Relationships with family, colleagues, and strangers then become opportunities to practice compassion, patience, humility, and the gradual loosening of self-importance. In this way, difficulties and conflicts are not merely problems to be solved, but occasions to examine clinging, impermanence, and views of self.

Supportive conditions greatly strengthen such practice. A simple, uncluttered meditation corner at home—with a cushion or chair and perhaps a modest reminder of the Dharma—can encourage regular sitting. Linking meditation to existing routines, such as after waking or before sleep, helps maintain consistency, while reducing unnecessary clutter and overstimulation supports clarity of mind. Study and community also play a vital role: reading Chan texts and the teachings of respected masters, and seeking guidance from qualified teachers or local and online groups, offers both doctrinal grounding and practical correction of errors. Periodic retreats or workshops, when possible, allow lay practitioners to deepen their experience and renew their commitment, so that over time the distinction between “practice” and “life” grows increasingly thin.