The Master was lecturing to all practitioners and he said, “The Buddha is pure and clear. He has four kinds of purity and clarity. They are as followings: To stabilize the mind is to hold the precept; holding the precept is able to obtain Samadhi; when obtaining Samadhi, the inner wisdom will evolve. What is to stabilize the mind? What is the precept?
If the mind of sentient beings in the six realms is pure without lust, they can end the cycle of birth and death. First, if those practitioners who do not eliminate the attachment to lust want to practice Zen meditation, it is just like one cooks sands and stones and wishes those cooked sands and stones can become a rice meal. Even if you have cooked for hundreds and thousands of eons, at the end, they are just a pot of hot rice. Why is that? It is because the sand and stone are not the nature of rice. If you use the lusting body and want to obtain the fruit of Buddhahood and even if you attain the wonderful state of enlightenment, all you get is the root of lust. Originally, it is lust. You will never get out of the reincarnation cycle of the lower three realms.
In addition, if practitioners do not eradicate the attachment of killing, they are just like those who put stoppers in their ears and cry out loud wish no one to hear them. This means that the more you want to cover up, the more you reveal. So as bhikkhus with pure mind, when they walk on the uneven road with stones and rocks, they do not want to step on the live grass, don’t mention to pull it out with hands. How can they say that they have great compassion and they are the disciples of Shakymuni Buddha if they eat fleshes of sentient beings to satisfy their desires for food?
Moreover, those practitioners who do not eradicate the attachment of stealing are like ones try to add water into a bucket with holes and wish they could fill up the bucket. It is never going to fill up the bucket even with many eons. So, it is just like what all bhikkhus do. Take clothes and materials enough for your need; do not store a bit of the remaining. When begging for food and having some left over, leave the rest of food offering to all sentient beings that are in hunger.
Furthermore, if sentient beings in the six realms do not violate the precepts of killing, stealing and sexual misconduct, they complete these three conducts. But if they commit lying, the state of Samadhi is not going to be clear and pure. It is like that one tries to carve human feces into the shape of sandal wood. Even he/she wants to have the fragrance of sandalwood, it never happens.
When the attachments of killing, stealing, sexual misconduct and lying have been eliminated, the practice of Precept, Samadhi and Prajna is naturally clear and pure. It is like clouds in the universe are dispersed; it is also like waves in the sea become clear. When our practice reaches this status, we are ready to engage in Zen and practice the Way.
You may ask, “How to engage in Zen? How to practice the Way?” There are many examples from the past! The master generously shares several stories as below.

Koan One
When the second Patriarch, Hui-Ke, went to the Shao-Ling Temple to respectfully visit Master Bodhidharma, he had his arm cut off, stood in the snow, and cried with sincerity in order to obtain the Dharma. Master Bodhidharma asked him, “All Buddha, at the beginning when asking for the Dharma, sacrifice their physical body to obtain the Dharma. Now, you have your arm cut off, which also shows your determination to obtain the Dharma.” The second Patriarch asked, “Would you please tell me what the Dharma seal of all Buddha is?” The Bodhidharma replied, “The Dharma seal of all Buddhas cannot be obtained from people.” The second Patriarch then asked again, “My mind is not secure. I am begging you, the Master, to secure my mind.” Bodhidharma replied, “Bring your mind to me and then I will secure your mind.” The second patriarch answered, “I am searching for my mind but I cannot find it after all.” Bodhidharma said to him, “Now, I have already secured your mind.” At that moment, the second patriarch achieved enlightenment.
So, this is the first example of engaging in Zen and practicing the Way by sacrificing one’s physical body for the Dharma.

Koan Two
The Zen Master Da Mei Chang asked Master Ma Zu, “What is Buddha?” Master Ma Zu replied, “Mind is Buddha.” So, Master Chang got the idea and directly went to the Mountain Da Mei to build and stay in a hovel there.
Later, Master Ma Zu heard about this. Then, he sent a monk to ask Master Chang a question. The monk asked, “Which principle do you realize to allow you staying in this mountain?” Master Chang replied, “Master Ma Zu said to me: Mind is the Buddha. So, I stay here.” The monk said, “The teaching from the Master Ma Zu is now different!” Master Chang asked, “What is the difference?” The monk replied, “ Master Ma Zu now says: Neither Mind nor Buddha.” Then the Master Chang said, “This old monk never stops trying to confuse people! I don’t care what he says about neither Mind nor Buddha. I just practice ‘Mind is Buddha.’” The monk went back to see Master Ma Zu and told the master about the responses of Master Chang. Then Master Ma Zu said, “The plum is ripened!”
This is the second example of engaging in Zen and practicing the Way by having a strong faith and a mind without any doubts.

Koan 3
At first, Master Lin Ji studied and practiced under Master Huang Bo’s guidance and teaching. He practiced absorbedly. Once, the chief in the Zen hall asked him, “How long have you been here?” Master Lin Ji replied, “Three years.” The chief asked again, “Have you ever asked people questions about your practice?” Master Lin Ji replied, “ Not yet, I do not know what to ask.” The chief said, “Why don’t you go to see the Abbot and ask him what the meaning of the Buddha’s teaching is?” So, Master Lin Ji went to see the Abbot, but Master Huang Bo hit him before he finished his question. Like this way, Master Lin Ji asked three times and was hit three times! Master Lin Ji then told the chief, saying, “I am grateful for your kindness. You suggest me to ask the Abbot a question. I asked for three times and was hit for three times. I am very regretful that I cannot realize the true meaning of the Dharma because of the incurred karma and hindrance. I am leaving today.” The chief then said, “Before leaving, you should go to see the Abbot to take leave.”
The chief went to see the Abbot first, saying, “The young man Lin Ji who came to ask you questions practice in accordance with the Dharma. If he comes to you for taking leave, please guide him through. In the future, he will become a big tree, which is able to provide a shade for practitioners in the entire world.” Master Lin Ji came to see Master Huang Bo for leaving. Master Huang Bo said, “You should not go to other places. You only go to visit Master Da Yu at the shore of Gao An.”
Then Master Lin Ji went to visit Master Da Yu. When Master Da Yu saw Master Lin Ji’s arrival and he asked, “Where do you come from?” Master Lin Ji answered, “I came from Master Huang Bo’s monastery.” Master Da Yu then asked again, “What is Master Huang Bo’s teaching about?” Master Lin Ji replied, “I asked him the meaning of Buddha’s teaching three times and was hit for three times. I don’t know what my fault was.” Master Da Yu then said, “Master Huang Bo is so eager to help you to reach enlightened that he was unceasingly trying to teach you. Yet, you asked me if you have any fault or not!” At that moment, Master Lin Ji suddenly achieved enlightenment and said, “The fact is that Huang Bo’s teaching has is nothing more than this!” Master Da Yu grabbed Master Lin Ji and said, “You such a little bed-wetting devil! You come here to ask if there is any fault or not. And now, you are talking about Huang Bo’s teaching has nothing more than this! What do you realize? Answer right away! Answer right away!” Master Lin Ji then gave Master Da Yu three strokes under his rib. Master Da Yu pushed him away and said, “Your master is Huang Bo, nothing to do with me.” Then, Master Lin Ji left Master Da Yu and returned to see Master Huang Bo.
Master Huang Bo saw Master Lin Ji and asked, “Young man, you are coming back and forth. When is this going to end?” Master Lin Ji replied, “I came back because Master was teaching me with eagerness.” Master Huang Bo asked, “Where do you come from?” Master Lin Ji answered, “Days ago, you kindly suggested me to visit Master Da Yu. So, I visited him and then came back.” Master Huang Bo asked, “What did Da Yu say?” Master Lin Ji explained the conversation between Master Da Yu and him. Master Huang Bo said, “What causes your coming back? Later on, I will beat you seriously!” Master Lin Ji replied, “Why later on? Right now is the right time.” Instantly, Master Lin Ji slapped Master Hung Bo. Master Huang Bo said, “This crazy man came here to stroke tiger’s mustaches.” Then, Master Lin Ji yelled loudly! Master Huang Bo said, “Attendant, take this crazy man to the Zen hall!”
This is the third example of engaging in Zen and practicing the Way by having a deep and right cause from previous lifetime and having a sharp capacity.

Koan 4
When Zen Master Chang Qing Ling had not yet achieved enlighten, he contemplated and engaged the sentence in a Koan— “The donkey business has not gone yet; the horse business just comes.” By engaging this sentence, he went back and forth between Xue Feng and Xuan Sha for thirty years. During these years, He sat on the meditation mat to practice meditation and wore out seven mats.
One day, while rolling up the curtain, he reached enlightened. Then, he said a verse, stating, “It is a great difference, a great difference. Roll up the curtain, and then see the world. Someone asks me what I realize. I instantly pick up a fly whisk to hit on him/her.”
This is the fourth example of engaging in Zen and practicing the Way by directly taking on without pretending or copying and having a strong determination to see the field of great silence and tranquility.

Koan 5
Master Yang Shan practiced Zen under the guidance of Master Bai Zhang. He is very articulated and can always give ten answers when he was asked with one question. Master Bai Zhang then said to Yang Shan, “Later, you will go somewhere else to meet the master who can teach you.”
Later on, Master Yang Shan went to visit Master Gui Shan. Master Gui Shan asked him, “I heard that you can give ten answers to one question. Is that so?” Master Yang Shan modestly confirmed this inquiry. Master Gui Shan then asked again, “What do you say the sentence above the Buddha’s teaching?” Master Gui Shan loudly scolded Master Yang Shan right at the time when he just opened his mouth and tried to reply. Just like this scenario, Master Yang Shan was asked for three times, he tried to answered for three times and he got scolded for three times! Master Yang Shan was head down with tears and said, “Master Bai Zhang said: When I meet one who gives me a lesson, it is the time for me to begin to learn. Now, I meet the one.” So, he vowed to tend grazing cattle for three years.
One day, Master Gui Shan saw Master Yang Shan practiced sitting meditation under a tree. So, he used his monk’s staff to touch the back of Master Yang Shan. Then, Master Yang Shan turned his head. Gui Shan asked, “Yang Shan, do you know how to say yet?” Master Yang Shan replied, “Although I cannot say yet, I do not copy words coming from other people’s mouths.” Thus, Master Gui Shan said, “This man has realized the principle!”
This is the fifth example of truly engaging in Zen and practicing the Way by putting down his/her existing understandings or knowledge.

Koan 6
When Zen Master Bou Ning Yong was about to learn the teaching of Taintai, he changed clothes to sincerely and respectfully met with Zen Master Xue Dou Xian. Master Xue Dou Xian thought Master Bou Ning Yong would be a master who can take on propagating the great Dharma. So, he scrutinized Master Bou Ning Yong thoroughly; then he loudly scolded him, stating, “What a pompous master!”
So Master Bou Ning Yong made a decision to leave Master Xue Dou Xian. He looked at and made a full prostration to Mountain Xue Dou, saying, “I will travel all my life to engage in Zen. If my achievement and merit cannot be better than Master Xue Dou, I swear that I will never return to my home town.” Then he went to Le Tan. Several years have passed, but Master Bou Ning Yong did not resolve doubts yet. Later, he visited Master Yang Qi, and he finally realized the mind and reached enlightenment. After Yang Qi passed away, Master Bou Ning Yong studied the supreme principle with his colleague, Master Bai Yun Duan.
This is the sixth example of engaging in Zen and practicing the Way by a strong determination and never retreating.

Koan 7
Zen Master Yun Feng Yue studied and practiced under Zen Master Da Yu Zhi’s guidance. One day, Master Da Yu Zhi told practitioners, “Everybody gathers here to eat pickles. If you call this Pickled vegetable, you will go to the hell immediately like a shooting arrow.” After hearing this, Master Yun Feng Yue was astonished. Then he went to see the Abbot (Master Da Yu Zhi) and asked him for a Dharma lecture. Master Da Yu Zhi said, “The Dharma wheel has not turned yet. The wheel of eating turns first. Young men are healthy and strong. Why don’t you beg food for the Sangha in the monastery? I don’t have any time to resist my hunger. How could I have time to teach you Zen?” Master Xue Feng did not dare to disobey the Abbot.
Not long, Master Da Yu Zhi moved to Cui Yan. After Master Yun Feng Yue completed the task of begging food for the Sangha in the monastery, he went to Cui Yan again to ask for the teaching and guidance from Master Da Yu Zhi. Master Da Yu Zhi said to him, “Buddhism will not disappear. It is now snowing. You can beg charcoal for the Sangha in the monastery.” Master Yun Feng Yue followed the order and did it.
After he completed the task and got the charcoal, he went to see the Abbot and asked for the guidance. Master Da Yu Zhi said, “Now, we need a person to fill in the position of Wei-Nuo in the Zen hall. You will fill in the position.” Master Yun Feng Yue was not happy to take the order. He could not but be mad at Master Da Yu Zhi.
One day later, a bucket holder in the bathroom loosened so the bucket fell off from the shelf. At that moment, Master Yun Feng Yue achieved enlightenment and he suddenly realized what Master Da Yu Zhi tried to help him. Then, He quickly went to see the Abbot. Master Da Yu Zhi saw him coming, smiled and said, “Congratulations on your achievement.” Master Yun Feng Yue did not say a word. He made a full prostration and left.
This is the seventh example of engaging in Zen and practicing the Way by supporting the Sangha community with full efforts without wasting time.

Furthermore, there is the eighth example. It is the way by which immeasurable Buddhas reach the gate of Nirvana straightforward. All Buddhas from the past have already reached the gate, and all Bodhisattvas nowadays have attained perfect brightness. The future practitioners should follow this principle to practice.
Master Da Yu Zhi hit the ground with his staff once and got off from his seat.

Zen Master Gui Fen ZongMi had thoroughly mastered Zen practice and Zen Dharma teaching. One day, a visiting monk posed ten questions to Master Gui Fen ZongMi, and he answered each of them, one-by-one.

Monk’s Question #1: “What is Dao and how can it be cultivated; why does attainment require cultivation; and why is the Dao beyond effort and practice?”

Master’s Answer:
“The Dao is free of obstruction. Cultivation simply means to awaken from the state of delusion. Though Dao is originally perfect and complete, delusion gives rise to vexation. Therefore, the complete eradication of delusion is what is called ‘attainment.’”

Monk’s Question #2:
“If Dao is attained through cultivation, then it is unreal as with all worldly phenomena, illusory and unsubstantiated, created but impermanent. So how can it transcend this world?”

Master’s Answer:
“All that is created is karma, as are all phenomena of the illusory world. However, cultivation of Dao is not of created nature, therefore leads to the true transcendence of the illusory phenomenal world.”

Monk’s Question #3:
“In regard to enlightenment to the Dao, is it sudden or gradual? If it is gradual, then since whatever came before is forgotten and whatever comes after is lost, how can everything become one? On the other hand, if enlightenment is sudden, how can the myriad of practices and teachings be perfected and completed in a single moment?”

Master’s Answer:
“Realization of the Truth is only sudden, but the eradication of vexation and delusion is always gradual. Sudden realization is like giving birth; the infant is born with all the appropriate limbs and organs. However, gradual cultivation is like nurturing the infant; only after many years will the infant mature into an adult.”

Monk’s Question #4:
“Regarding Mind cultivation, is it solely about attaining enlightenment or should other practices be engaged? If there are other practices, then why do we consider sudden enlightenment the Southern School’s fundamental principle? If enlightenment alone makes us the same as all Buddhas, then why can’t enlightened practitioners manifest the same spiritual power and illumination?”

Master’s Answer:
“It is like the nature of water. When water is frozen in a lake it is recognized as ice; when exposed to the heat of the sun, it is recognized as flowing liquid water. Upon enlightenment, what is real becomes evident, which reflects the power and efficacy of Mind cultivation and practice. Therefore, only when the ice melts can water flow freely and actualize the result of cultivation. So it is with the effects of mind cultivation—only through such a transformation process can true reality and awareness manifest. When delusion is completely eradicated, nothing is beyond the awareness of the Mind—it is the beginning of manifesting the Wisdom Light. Besides the cultivation of Mind, there is no other practice.”

Monk’s Question #5:
“If it is true that cultivating the Mind leads to Buddhahood, why is it taught in many scriptures that practitioners should cultivate to manifest the magnificence of the Buddha Realm, and teach and liberate all sentient beings, thus attaining Buddhahood?”

Master’s Answer:
“The mirror is clear yet each of its myriad of reflections differ. When the Mind is purified, miraculous wonders manifest. The reflections are the magnificence of the Buddha Realm, and the miracles represent the Dharma teachings to all sentient beings. However, magnificence is not magnificence, and reflections are both form and formless.”

Monk’s Question #6:
“The scriptures talk about liberating all sentient beings, yet also states that sentient beings are not sentient beings. If that is so, then why bother trying to liberate sentient beings?”

Master’s Answer:
“If sentient beings are actually real, then liberating all sentient beings would be troublesome. However, since you already said sentient beings are not sentient beings, then why not liberate without liberating?”

Monk’s Question #7:
“The scriptures say that the Buddha is eternal and omnipresent, but it also says that the Buddha died and entered Nirvana. So if the Buddha is eternal and omnipresent, then he cannot die; but, if the Buddha did die, then He cannot be eternal and omnipresent. Is this not a contradiction?”

Master’s Answer:
“The Buddha is beyond form, time, and space. In truth, there are no such distinctions as birth and death. Those who experience the illusion of birth and death do so as a consequence of the karmic conditions. When the karmic conditions for spreading the truth ripened, the Buddha awakened under theBodhi Tree. Later, when the karmic conditions for Buddha to give teaching were exhausted, the Buddha entered Nirvana in Kusinara, India. As with a clear and placid body of water, there are no images or phenomena that a Mind devoid of discriminating thoughts cannot manifest! An image is not an existing self, simply the coming and going of conditions; an image is not even the Buddha’s body, how can it be the arising and passing away of the Tathagata ?

Monk’s Question #8:
“Why is it said that, “I shall be born in the same way the Buddha’s manifestation was born?” Since Buddha no longer goes through reincarnation, what does the word ‘born’ mean? Also, if we say, “As the Mind is born, phenomenon is born; as the Mind dissolves, phenomena dissolves.” How then can one attain the so-called, ‘Abiding in the Unborn?”

Master’s Answer:
“Since it is called ‘manifestation’, it is emptiness. Emptiness is the Eternal Unborn, so how is that a contradiction? Once birth and death are transcended, Nirvana is the only Truth. To recognize and abide in this Truth—which is not of a created nature—it is called ‘Abiding in the Unborn.”

Monk’s Question #9:
“All Buddhas attained the Dao and taught its inherent Truth, solely for the purpose of liberating all sentient beings. Since sentient beings incarnate into the six realms of existence, why did the Buddha incarnate as human being? Also, after the Buddha died, he transferred the Dharma to Mahakasyapa. Since then, it has been passed down exclusively by way of Mind-to-Mind transmission; and the Dharma has been maintained through successive generations of patriarchs. Until the Sixth Patriarch, Bodhidharma of China, each successive generation had only one Dharma heir. Since it has been said that all sentient beings shall reach the Bodhisattva Stage of One’s Child , then why was Dharma not taught and spread widely?”

Master’s Answer:
“The sun and moon brilliantly illuminate the heavenly sky in all ten directions, yet the blind are still bound in darkness and cannot see. Though the sun and the moon’s illumination are all-pervasive, ignorance persists due to the obstruction of ignorance. The reason why some sentient beings are liberated and others not, follows the same analogy. The Buddha had neither a preference for human or heavenly states nor any discrimination against the ghost or animal realms. However, due to the ability of human beings to gather and propagate the teaching, we know and can only know of the Buddha that was born among humans. After Buddha’s nirvana, the dharma is passed on to Mahakasyapa and later transmitted from one heir to another who serves as the main holder of the teaching, just as there can only be one king ruling a kingdom. However this does not mean that the number of beings liberated by the teaching is as few as the number indicates.”

Monk’s Question #10:
“Venerable Master, what prompted your spiritual aspiration ? What teaching inspired you to take the monastic vows? How do you practice today? What taste of Dharma had you experienced? What is your attainment now? Do you abide in the Mind or cultivate the Mind? If abiding in the Mind, then it conflicts with cultivation; if you cultivate the Mind, then it disturbs the Mind with thoughts. What is the meaning of “cultivating the Dao?” If you rest the Mind in Samadhi, then how is that different from those with an indifferent mind? May the accomplished master have compassion and explain the Truth and its principle to me?”

Master’s Answer:
“Recognize the awareness of the Four Elements as collapsing illusions; see the Six Dusts as empty displays; realize the Intrinsic Mind as the Buddha Mind; and recognize the innate nature as the nature of phenomena. This is the arousing of the Mind. Knowing the Mind has ‘no abiding’ is the cultivation. To stay aware without abiding is the taste of Dharma. The attachment to phenomena is the generation of thoughts; thus, it is said, ‘As if entering darkness, one becomes blind.’ Now without abiding, there is neither clinging nor contamination; therefore “’…as if one with opened eyes in the light, clearly sees all phenomena.’ So how can this be equated with ‘indifference’? Since there is no abiding, how can one speak of any attainment?”

A practitioner of meditation balances their mind and adjusts his intentions properly. First, they purify the mind with humility, fold the legs into the lotus posture; withdraw the six senses; and listen and focus inwardly; keep the mind clear and free of delusion; and avoid the pitfall of drowsiness and restlessness. Though memories from the past may intrude, all attention and interest to them is relinquished. Instead, the mind is directed inward, to contemplate stillness and practice clear awareness; for that which is aware of sitting is the Mind, thus illuminating the Mind itself. That which distinguishes between existence and emptiness, the center and the edge, and the inner and outer is nothing but a function of the Mind. The Mind is emptiness yet awake, tranquil in its illumination. It is an all-knowing clarity that avoids the extreme of nihilism and eternalism, and this awaken nature is clear and present, not an illusion.

Many practitioners today do not attain enlightenment, despite great effort, due to the dysfunctional habit of depending on mental discriminations and attachments to deviant or erroneous ideas and beliefs. Being ignorant of the Principle of Causality, they incorrectly follow the practices of tranquility and contemplation, resulting in their unfortunate lack of realization.

If practitioners restrain and purify with a focused and right-directed mind, there will be a subtle penetration into the Unborn which unveils the vast wisdom and true functioning of the Mind. In that exact moment, innumerable mental discriminations and attachments are instantly dissolved and countless eons of darkness are instantaneously illuminated. It is as if one suddenly recalls that which was forgotten or is instantly cured from illness. There arises an inner elation, due to the epiphany that one is –intrinsically—the Buddha… and that there is no Buddha outside the Mind.

A Bodhisattva on the path of wisdom should exhibit great compassion and aspire to attain Samadhi—not just for one’s own liberation, but also for the sake of liberating all sentient beings. In this way, all attachments to forms are relinquished and any entanglement with worldly affairs ends. Thus, the body and mind are unified, and movement and tranquility become inseparable.

Diet should be balanced, neither excessive nor insufficient. Sleep should also be moderate, neither excessive nor insufficient.

For meditation, choose a quiet place, use a thick floor cushion as a meditation seat, and wear loose-fitting clothing.

Having properly arranged one’s clothing, one mindfully sits upright in either the “Full-lotus” or “Half-lotus” meditation posture. For Full-lotus, start by placing the right foot (ankle) over the left inner thigh; then, place the left foot (ankle) over the right inner thigh. Or, for the Half-lotus Posture, place only the left foot (ankle) on top of the right inner thigh.

Next, rest the back of the right hand over the left foot. Then, put the back of the left hand into the palm of the right hand, and gently touch the tips of the thumbs together.

Slowly lean forward and sway the torso left and right, then sit with straight spine. The torso should neither lean to right, nor to the left side. Do not hunch the back, or lean forward or backward. The lower back, up through the neck, should align vertically, as with a pagoda. Do not hold the spine and torso so straight and tight that breath is disturbed.

Although meditation is “the doorway to peace and joy,” many end up with illnesses because they have not properly utilized the mind. With proper understanding of the practice of meditation, the four elements comprising the physical body (e.g., water, fire, air, earth) become balanced and harmonious. Thus, the spirit is refreshed by the clarity of right awareness. The joy of Dharma will nurture the spirit, resulting in the experience of great peace, purity, and joy. For those who have attained enlightenment, they are like a dragon enjoying a pure lake of cool water or a tiger supported by a mountain. Even for those not yet enlightened, the right application of the method is like the wind that intensifies the fire such that there is no need for over exertion of effort. As long as a practitioner is aware whether his practice is carried out with sincerity, he will not be deceived in his effort.

Master Zong Ze was also known as Great Master Ci Jue (Compassion-Awakening) and emphasized the complementary approach of combining Zen and Pure Land practices. He authored ten scrolls of the Zen text Pure Discipline of Zen Community and many texts on Pure Land Buddhism. He said, “The methods of reciting Buddha’s name or engaging in Zen inquiry, each has its own principle; though the rivers and the mountains differ, the cloud and the moon are ultimately the same.” He said: “every green willow can anchor a horse, and every house door connects to city of Chang An.”