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(15) The duty we, as Buddhist votaries, are bound to fulfill is to help the masses with embracing Buddhism, so that their life can be improved. This is what Sakyamuni would expect of us. I don’t think it would do any Buddhist votary good if the Buddhist votaries in our country would let themselves be split by sectarianism. It is true that there are different Buddhist sects or orders in China. But none of them, I should say, is any better than or superior to any other. Though different sects adhere to different dharma-gates, yet none of the dharma-gates is any better than or superior to any other. The crux of the matter is whether a sect can creatively make use of the dharma-gate it adheres to and whether a sect is creative enough as to formulate new dharma-gate. How to make use of an existing dharma-gate and how to formulate a new dharma-gate hinge heavily on “the aptitude, on the part of a Buddhist sect’s targeted masses, for assimilating Dharma”. If the targeted masses faced by a sect react favorably to its preaching or edifying practice, and if their aptitude for the reception of Dharma” improves rapidly and considerably, its preaching endeavor must be rated as successful. However if a sect insists that it can wield no more than one single dharma-gate in its endeavor to help its followers with gaining access to the Buddha’s truth, the sect is approaching a cul-de-sac. Under such circumstances if the sect remains reluctant to change its course, it may be left with no prospects. Since we, Buddhist votaries, are determined to help all sentient beings with attaining liberation, it is incumbent upon us to actively approach the masses. Since individuals in a multitude of people are quite varied in moral and intellectual caliber, it is incumbent upon us to flexibly and creatively use the dharma-gates we have mastered so that we can properly adapt the dharma-gates to the specific situations. Dharma-gates must be properly adapted to the specific mentality of the masses, but absolutely not the other way around. You cannot adapt the masses to the dharma-gates. So it is evident that any sectarian way of employing dharma-gates, or any discrimination against some dharma-gates on the ground of sectarian bias is to directly undermine the sacred cause of Buddhism. Take a Chan votary for example. I deem it wrong for him to think that he should not persuade a lay person to follow the dharma-gate of chanting the Buddhist Scriptures, because the Chan tenets approve neither transmission by Scriptures nor standing on written text. I deem it wrong for him to think that it is apostasy if he induces a lay person to follow the dharma-gate of chanting the Buddhist Scriptures. To stick narrowly to the tenets of one sect to the exclusion of some other dharma-gates is in contradiction with the rudiments of Buddhism.

I am a monastic of Shaolin Buddhist Monastery which is the place of origination of the Buddhist Chan Order. The status of Shaolin Monastery as the place of origination of the Buddhist Chan Order is the outcome of evolution of historical events and not conferred on the monastery as a favor from some historic personage. I believe that I, as abbot of the monastery, am not at all narrow-minded and would never confine myself to sectarian prejudice. My standpoint with reference to the Buddhist Chan Order would never change.(From My Heart My Buddha)