Yang Zhu traveled to Lu and stayed at Meng Shi's house. Meng Shi asked, "He is merely a person; what use is his name?" He said, "Because he has the name of wealth." They replied, "Now that he is rich, why not stop there?" He said, "Because of rank and status." They replied, "Now that he is noble, why not stop there?" He said, "Because of death." They replied, "Now that he is dead, what use is there for anything?" He said, "For his descendants." They replied, "What benefit does a name bring to one's descendants?" He said, "A reputation causes one physical hardship and burns away one's mind. Those who ride on the prestige of a name can extend its benefits to their clan and gain advantages for their fellow townspeople; How much more so for one's descendants?" They replied, "Whoever seeks reputation must appear humble and thus seem poor; Whoever pursues a name must always yield, and yielding makes one seem lowly." He said, "When Guan Zhong served as prime minister of Qi, when the ruler was licentious he too was licentious; when the ruler was extravagant he too was extravagant. Their wills coincided and their words were followed; thus his principles prevailed and the state became dominant. After his death, only the Guan clan remained." Tian Shi served as prime minister of Qi; when the ruler grew arrogant, he himself became humble, and when the ruler hoarded wealth, he himself distributed it. The people all flocked to him, and thus he came to possess the state of Qi; His descendants have enjoyed its benefits, and they continue unbroken until today." They said, "If one's reputation is real, it brings poverty; if one's reputation is false, it brings wealth." He said, "Reality has no name, and a name has no reality; A name is nothing but pretense. In the past, Yao and Shun pretended to cede the empire to Xu You and Shan Juan, yet they did not lose control of it, enjoying their reign for a hundred years. Bo Yi and Shu Qi actually ceded the position of ruler of Gu Zhu, yet in the end they lost their state and starved to death on Shouyang Mountain. The distinction between reality and pretense is thus clearly demonstrated."

Yang Zhu said, "A hundred years marks the full span of a long life; Those who attain a hundred years are as rare as one in a thousand. Assuming there is such a person, from infancy to old age, nearly half of that time would already have passed. The time spent sleeping at night and the moments lost while awake during the day would account for almost another half. Pain, illness, sorrow, and suffering, as well as losses and fears, would take up nearly another half of one's life. In the span of several decades, moments of ease and self-satisfaction without a single worry are scarcely to be found even for an hour. Then what is the purpose of human life? What joy can there be in it? It is for beauty and richness, for reputation and pleasure. Yet beauty and abundance cannot be constantly satisfied, nor can reputation and sensual pleasures be endlessly enjoyed. They are further constrained by punishments and rewards that forbid or encourage certain actions, and by the principles of names and laws that promote or demote one's status; They anxiously strive for a momentary reputation, scheming for posthumous honor; They eagerly cater to the sights and sounds that please their ears and eyes, worrying over whether their actions are right or wrong in others' minds; Thus they lose the utmost joy of their prime years, unable to freely indulge even for a moment. They are no different from heavily shackled prisoners." The people of the ancient past knew that life was a brief arrival and death a temporary departure, so they acted according to their hearts' desires without violating what nature favored. The pleasures of their own lives were not something to be forsaken; thus, they did not seek recognition or reputation. Following their nature and wandering freely, they did not oppose the desires of all things; posthumous fame was something they did not pursue, so they were never subjected to punishment. The order of reputation and the length of one's life are matters beyond their concern."

Yang Zhu said, "Among all things in the world, what differs is life; what is shared by all is death; When alive, there are distinctions of wisdom and folly, nobility and lowliness—this is the difference; After death, all things decay and vanish—this is what they share. Although this may be so, distinctions of wisdom, folly, nobility, or lowliness are not within one's control; Decay and annihilation after death are also beyond one's power to determine. Therefore, life is not something we bring about, death is not something we cause, wisdom is not something we achieve, folly is not something we choose, nobility is not something we attain, and lowliness is not something we impose. Thus, all things share in life and death, wisdom and folly, nobility and meanness. Whether one lives ten years or a hundred years, whether one is kind and sage or wicked and foolish, all must die. When alive, they may be Yao or Shun; when dead, their bones decay. When alive, they may be Jie or Zhou; when dead, their bones also decay. Decayed bones are the same—how can anyone know the difference? And so, one should hasten to enjoy life while it lasts; why concern oneself with what comes after death?"

Yang Zhu said, "Bo Yi was not without desires; he merely upheld a sense of self-righteousness and purity to the point of exile, which led to his starvation and death." Zhan Li was not without emotion; he merely upheld an excessive sense of loyalty and fidelity, which led him into exile and caused the extinction of his clan. The mistake of excessive purity and fidelity can be so harmful to goodness."

Yang Zhu said, "Yuan Xian was poor in Lu, while Zi Gong prospered in Wei. Yuan Xian's poverty harmed his life, and Zi Gong's pursuit of wealth burdened his person." They asked, "If poverty is harmful and the pursuit of wealth burdensome, then what is acceptable?" He said, "What is acceptable lies in taking pleasure in life and in enjoying a carefree existence. Those who are good at finding joy in life will not suffer from poverty, and those who are skilled at living a relaxed life will not burden themselves with the pursuit of wealth."

Yang Zhu said, "An old saying goes: 'In life they love each other; in death they abandon one another.' This saying is most profound. The way of showing affection in life is not merely about sentiment; It can make the lazy work hard, turn hunger into fullness, transform cold into warmth, and elevate poverty to prosperity. The way of abandoning one another after death is not due to a lack of sorrow; It is because there are no pearls or jade to hold, no embroidered silks to wear, no sacrifices to present, and no fine burial goods to set up."

Yan Pingzhong asked Guan Yiwu about the art of preserving one's health. Guan Yiwu said, "Simply let it be; do not block or suppress it." Yan Pingzhong asked, "What are the specifics?" Yi Wu said, "Allow the ears to listen freely to what they desire; allow the eyes to gaze at whatever pleases them; let the nose turn toward whatever scent it wishes; permit the mouth to speak as it desires; allow the body to rest in whatever position feels comfortable; and let the mind act according to its own inclinations." When the ears desire to hear music but are prevented from doing so, it is called suppressing one's hearing; The eyes desire to see beauty but cannot look upon it—it is called obstructing clarity of vision; The nose desires the scent of pepper and orchid, yet cannot smell them—it is called suppressing one's sense of smell; The mouth wishes to express opinions on right and wrong but is prevented from speaking—it is called stifling wisdom; The body desires comfort and richness, yet cannot indulge in it—it is called suppressing ease; The mind wishes to act freely and unrestrainedly but is prevented from doing so—it is called suppressing nature. All these forms of suppression are the main causes of suffering and affliction. To remove the chief causes of suffering, to live joyfully in anticipation of death—whether for a day, a month, a year, or ten years—is what I call preserving one's life. To bind oneself to these chief causes of suffering, clinging to them without release, and to live in sorrow for a long life—be it a hundred, a thousand, or ten thousand years—is not what I call preserving one's life." Guan Yiwu said: "I have already told you about preserving life. What then of the rites for death?" Yan Pingzhong replied, "The rites for sending off the dead are already simple; what more is there to tell?" Guan Yiwu said: "I would still like to hear your views." Pingzhong said, "Once a person is dead, does it still concern me?" Whether one burns the body, drowns it, buries it, leaves it exposed, wraps it in cloth and discards it into a ditch, or places it in a stone coffin adorned with embroidered robes—each is acceptable, depending on what circumstances dictate." Guan Yiwu turned to Bao Shuhuangzi and said, "The way of life and death—we have both advanced it."

Zi Chan served as prime minister of Zheng, holding full control over the state's affairs for three years. The virtuous were convinced by his influence, and the wicked feared his prohibitions; thus, the state of Zheng was well governed. The feudal lords all held him in awe. He had an elder brother named Gongsun Chao and a younger brother named Gongsun Mu. Chao loved wine, while Mu was fond of women. The house of Chao stored a thousand dou of wine, and his stockpile of malt was piled so high it formed mounds. From a hundred paces away at the gate, the stench of fermented grains and alcohol struck people's nostrils. When he was indulging in wine, he paid no heed to the stability or peril of the world's affairs, the regrets and troubles of human relationships, whether his family had gains or losses, the closeness or distance among his nine clans, nor did he care about the sorrows and joys of life and death. Even if water, fire, weapons, and blades were to come at him from all directions, he would not know. Mu's inner quarters had dozens of rooms, each filled with young and beautiful women chosen for their youth and charm. When he was immersed in his passion for beauty, he distanced himself from family and friends, cut off all social interactions, and secluded himself in the inner quarters, spending days as if they were nights. He would emerge once every three months, still not satisfied with his indulgence. If there was a maiden in the neighborhood known for her beauty, he would certainly bribe to attract her, send a matchmaker to court her, and only stop when he had succeeded. Zi Chan was deeply troubled day and night, so he secretly visited Deng Xi to discuss the matter, saying, "I have heard that one governs oneself before governing the family, and governs the family before governing the state. This means that order begins with what is near and extends outward." I have brought order to the state, but my own household has fallen into chaos! Is his way contrary and wrong? What method can be used to rescue these two men? You must instruct him!" Deng Xi said, "I have long been puzzled by this! I dared not speak first. Why did you not teach them at the right time, explaining to them the importance of life and death, and enticing them with the dignity of propriety and righteousness?" Zi Chan followed Deng Xi's advice and took the opportunity to visit his brothers privately, telling them, "What makes humans superior to beasts is their intelligence and thoughtfulness; what guides this intelligence and thoughtfulness is propriety and righteousness. When propriety and righteousness are cultivated, honor and status naturally follow. If one acts on impulse and indulges in desires, life becomes perilous. "If you heed Qiao's words, then by morning you will regret your ways, and by evening you will enjoy the rewards of virtue." Chao and Mu said, "We have known this for a long time, and we have been choosing accordingly for just as long. Would we need your words to make us understand?!" Life is hard to come by, yet death comes easily; To possess this rare life and await the inevitable approach of death—how could one possibly neglect such a thought? And to pretend to respect propriety and righteousness merely to impress others, or to restrain one's nature artificially in pursuit of a reputation—we consider such behavior worse than death itself. We wish to enjoy the pleasures of a lifetime and exhaust all the delights of our prime. Our only concern is that our bellies might overflow before we can indulge in drink, or that our strength might fail before we can fully satisfy our passions for beauty. We have no time to worry about disgraceful reputations or the peril to life itself. Moreover, if you boast of your ability to govern the state before others and attempt to confuse our minds with eloquent words, or please us with honors and rewards—does this not seem base and pitiable! I wish to part ways with you. Those who are good at managing external affairs may not necessarily bring order, and their own lives become filled with hardship; Those who excel in cultivating inner self-discipline may not necessarily prevent disorder externally, yet their nature remains at ease and untroubled. With your method of managing external affairs, it may be temporarily effective in one state, but it does not align with the nature of human hearts; With my method of cultivating inner self-discipline, it can be extended throughout the world, and thus the struggles between rulers and subjects will cease. I have always wished to use this principle to guide you, yet you instead try to teach me with your methods?" Zi Chan was at a loss and could not respond. Some other day, he told Deng Xi about it. Deng Xi said, "You live among true sages and do not recognize them—how can anyone call you wise?" The governance of Zheng State is merely coincidental, not a result of your achievements."

Duanmu Shu of Wei was a descendant of Zigong. He inherited his ancestors' wealth, and his family accumulated ten thousand gold pieces. He did not concern himself with worldly affairs but freely indulged in whatever pleased him. Whatever the common people desired to do, and whatever delighted the hearts of men, he did it all, indulged in everything. His walls and houses, terraces and pavilions, gardens and ponds; his food, drink, carriages, and clothing; his music, concubines, and attendants—all were comparable to those of the kings of Qi and Chu. As for the things he desired in his heart—what his ears wished to hear, what his eyes wished to see, and what his mouth wished to taste—even if they came from distant or remote lands not native to Qi, there was nothing he did not obtain. To him, such luxuries were as common as objects within a walled garden. When he traveled, even if the mountains and rivers were perilous or the roads long and winding, there was nowhere he would not go. To him, it was as effortless as a person taking a short step. There were daily hundreds of guests in his courtyard, and the kitchens below never ceased their cooking fires; the halls and verandas above never lacked for music and revelry. After meeting his own needs, he first distributed the surplus to his clan; After providing for his clan, he next shared the remainder with his fellow townspeople; After attending to his town, he then distributed what remained throughout the entire state. When he reached the age of sixty and felt his vitality beginning to wane, he abandoned his family affairs and distributed all his stored wealth—treasures, carriages, clothing, concubines, and handmaidens—in a single year, leaving nothing for his descendants. When he fell ill, there were no medicines or remedies stored; At the time of his death; there were no funds for burial. The people of the entire state, who had received his generosity, together contributed and collected funds to bury him, thus returning what he had given to his descendants. Qin Gu Li heard of this and said, "Duanmu Shu was a madman; he brought disgrace to his ancestors." Duangan Sheng heard of this and said, "Duanmu Shu was an enlightened man; his virtue surpassed that of his ancestors." What he did and what he accomplished were guided by the focus of his will and chosen in accordance with true principles. The virtuous men of Wei often restrained themselves through rites and education, so they were indeed not capable of understanding the mind of such a man."

Mengsun Yang asked Yangzi, "Suppose there is someone here who values life and cherishes his body, seeking immortality—would that be acceptable?" Yangzi said, "According to principle, no one is immune from death." "Then would it be acceptable for him to seek a long life?" Yangzi said, "According to principle, no one can have an endlessly prolonged life. Life cannot be preserved merely by valuing it highly, nor can the body be made more substantial simply through loving it. Moreover, what is the purpose of a long life? The likes and dislikes of human emotions have been the same from ancient times to the present; the safety and dangers of the four limbs have also remained unchanged since ancient times. The hardships and pleasures of worldly affairs are no different from ancient to modern times; Changes between order and chaos have also been consistent from ancient to present times. We have heard of these things, we have seen them, and we have experienced them. Even a hundred years still feels excessive and burdensome; how much more so would the suffering of an extended life be?" Mengsun Yang said, "If that is so, then a swift death is better than a prolonged life; then stepping onto blades and entering boiling water or fire would be the fulfillment of one's aspirations. Yangzi said, "Not necessarily. Once one is born, one should let things take their course and follow nature's will, fulfilling one's desires to the fullest until death comes. When facing death, one should also let it take its course, follow where it leads, and release oneself completely into the end. There is no need to resist or to control; everything should be left to its natural course. Why then concern oneself with whether death comes suddenly or gradually?"

Yang Zhu said, "Bocheng Zigao did not use even the slightest thing for personal gain; he abandoned his state and retreated to live in seclusion as a farmer. Dayu did not seek personal benefit for himself, nor did he allow any part of his body to grow weary or neglected. Ancient people would not sacrifice even the slightest bit for the benefit of all under heaven, nor would they accept the entire world's offerings to serve a single individual. If no one sacrifices even the tiniest bit and no one seeks benefit for all under heaven, then the world will be at peace." Qin Zi asked Yang Zhu, "If you were to pluck one hair from your body to save the entire world, would you do it?" Yang Zhu said, "The world is not something that can be saved by a single strand of hair." Qin Zi said, "Suppose it could save the world—would you do it then?" Yang Zhu did not respond. Qin Zi left and told Mengsun Yang about it. Mengsun Yang said, "You do not understand Master's mind; I will explain it to you. "If someone were to wound your skin and give you ten thousand gold pieces in return, would you do it?" He said, "I would do it." Mengsun Yang said, "If someone were to cut off one of your limbs and give you an entire state in return, would you do that?" Would you do it?" Qin Zi fell silent for a moment. Mengsun Yang said, "A single hair is less significant than the skin, and the skin is less important than a limb—this should be clear to you. Yet it is by accumulating strands of hair that the skin forms, and by accumulating layers of skin that a limb takes shape. A single strand of hair is indeed one part among ten thousand in the body—how then can you regard it lightly?" Qin Zi said, "I cannot find words to reply to you. Yet if you were to ask Lao Dan and Guan Yin with your question, then your words would be correct; if you were to present my words to Dayu and Mo Di, then my words would be justified." Mengsun Yang then turned to his disciples and began discussing other matters.

Yang Zhu said, "The virtues of the world are attributed to Shun, Yu, Zhou, and Kong, while the vices of the world are blamed on Jie and Zhou. Yet Shun tilled fields in Heyang and made pottery at Leize, with his four limbs never getting a moment's rest and his mouth and belly never enjoying fine or abundant food; his parents did not love him, nor were his brothers and sisters affectionate toward him. At the age of thirty, he married without seeking permission from his elders. When he received the abdication of Yao, he was already old in years and his wisdom had declined. Shang Jun, lacking ability, abdicated the throne to Yu, and died in sorrow—this was a case of extreme suffering for both man and Heaven. Guan managed water and land, but his achievements did not materialize, so he was executed at Yushan Mountain. Yu continued the cause against his enemy, devoting himself solely to the labor of taming the land; he did not name his son Chan and passed by his home without entering; his body was partially withered, and his hands and feet were calloused. When he received the abdication from Shun, he lived in humble dwellings and adorned himself with fine robes and caps, dying in sorrow—this was an example of profound suffering for both man and Heaven. After King Wu died, King Cheng was young and weak, so Duke of Zhou assumed the administration of the Son of Heaven. Shao Gong was displeased, and false rumors spread among four states. After three years in the east, he executed his elder brother and exiled his younger one, barely saving himself from peril, dying in sorrow—this exemplified profound fear for both man and Heaven. Confucius elucidated the way of emperors and kings, responding to the invitations of contemporary rulers. He was felled by a falling tree in Song, had his tracks erased in Wei, faced hardship in Shang and Zhou, was surrounded in Chen and Cai, suffered at the hands of Ji Shi, and was humiliated by Yang Hu, dying in sorrow—this illustrated the plight of Heaven's people in constant distress. All four of these sage figures experienced no joy for even a single day in their lives, yet after death they were honored with fame that lasted through ten thousand generations. Fame is certainly not something one can attain by pursuing it directly. Even if praised, they did not know of it; even if rewarded, they were unaware—this made them no different from a pile of stones. Jie relied on the accumulated wealth of many generations and occupied the position of supreme authority. His intelligence was sufficient to resist his subordinates, and his power was enough to shake the entire realm; he indulged his eyes and ears in pleasure, exhausting all efforts to satisfy his desires, living luxuriously until death—this exemplified the ease and recklessness of Heaven's people. Zhou also relied on the accumulated wealth of generations and held the position of supreme authority; his power was unmatched, and no will resisted his desires; he indulged his passions in the Leaning Palace and gave free rein to his desires through endless nights; they did not trouble themselves with propriety or righteousness, living in unrestrained pleasure until their downfall—this exemplified the recklessness of Heaven's people. Those two villains enjoyed pleasures driven by their desires in life, yet after death they bore the name of foolish and brutal rulers. Substance is indeed not something that can be granted by reputation; even if criticized, they were unaware of it, and even if praised, they knew nothing of it—how are they any different from a pile of logs and stones? Those four sages, though all the world's virtues were attributed to them, endured suffering until their final days, ultimately sharing the same fate of death. Those two villains, though all the world's vices were attributed to them, enjoyed pleasure until their last days, yet they too shared the same fate of death."

Yang Zhu met with King Liang and said that governing the world was as easy as moving things at will. King Liang said, "You have but one wife and one concubine, yet you cannot manage them; a three-mu garden that you cannot tend to properly—how can you claim governing the world is as easy as moving things at your fingertips?" He replied, "Have you seen those who herd sheep? A hundred sheep in a flock—have a child just five chi tall carry a whip and follow them, and they will go east when you want them to go east, west when you wish them to go west. If Yao were to lead a single sheep and Shun carried the whip to follow him, they would not be able to move forward. Moreover, I have heard that a fish large enough to swallow a boat does not swim in small tributaries; a crane soars high and will not perch by a polluted pond. Why is that? Because their aspirations reach far beyond such limitations. The Huangzhong and Dalv pitch pipes cannot accompany a dance of trivial music—why is that? Because their tones are grand and sparse. Those who aim to manage great matters do not concern themselves with trivialities, and those who accomplish great feats do not dwell on small achievements—this is what it means.

Yang Zhu said, "The matters of the remote ancient past have perished; who could record them? The affairs of the Three Sovereigns are as if they existed and yet vanished; the matters of the Five Emperors are like waking moments blended with dreams; the affairs of the Three Kings are sometimes hidden and sometimes revealed, with perhaps one in a hundred million recognized. Matters from our own time, either heard or seen, remain unknown to us in ten thousand out of every one. Current affairs, whether preserved or abandoned, are known to us in only one out of a thousand. From the remote ancient past until today, the number of years is certainly beyond what can be recorded. Since Fu Xi, more than three hundred thousand years have passed. The wise and the foolish, the virtuous and the wicked, successes and failures, right and wrong—none of these have failed to vanish; they differ only in the speed at which they fade. To be overly concerned with praise or censure in one's lifetime, thus tormenting both spirit and body, merely for the sake of preserving a name for several hundred years after death—how could such a reputation moisten dry bones? What joy is there in living?"

Yang Zhu said, "Human beings are likened to the categories of Heaven and Earth, possessing the Five Constant Virtues; among living things, humans are the most spiritual. Humans have neither claws nor teeth sufficient for defense, skin inadequate to protect themselves, and speed insufficient to escape from danger or benefit. They possess no fur or feathers to withstand cold or heat; they must therefore rely on external resources for sustenance. By nature, humans depend on wisdom rather than strength. Therefore, the value of wisdom lies in preserving oneself; the use of strength is despised when it involves harming others. Yet the body is not truly one's own possession; once born, one cannot help but preserve it; things are not truly mine either; having acquired them, I must inevitably part with them. The body is indeed the host of life, and external things are also the means by which life is sustained. Even if one preserves their physical form, they cannot truly possess it; although one may not discard possessions, they cannot truly claim ownership of them. To claim possession over both the body and external things is to selfishly appropriate the bodies of all under Heaven and the possessions of all under Heaven. Only a sage would be free from such selfishness! To regard the body and possessions as belonging to all under Heaven—this can only be achieved by the most enlightened sage! This is what is meant by the ultimate perfection. 1. 而 : Originally read: "不". 2. 不橫私天下之身，不橫私天下物者， : Inserted. 據《莊子集釋》：「各本無此十四字，今從敦煌殘卷增。」

Yang Zhu said, "The people of the world cannot rest because of four causes: one is for longevity, two is for reputation, three is for status, and four is for wealth. With these four concerns, they fear ghosts, fear people, fear authority, and fear punishment—this is called a fugitive from life. Their lives can be taken or spared, with their fate controlled by external forces. If one does not resist destiny, why should they envy longevity? If one does not pride themselves on status, why should they covet reputation? If one does not seek power, why should they desire position? If one is not greedy for wealth, why should they covet riches? This is what is called a person who follows the Way. When one does not marry or pursue officialdom, half of their desires are lost; when people do not require clothing and food, the relationship between ruler and subject ceases. A proverb from Zhou says: "An old farmer can be killed without rising." He goes out at dawn and returns at night, regarding this as the constant nature of his being; he drinks coarse beans and eats simple vegetables, considering these the ultimate in flavor; his flesh is coarse and thick, his sinews and joints stiff—should he suddenly be placed in a soft fur curtain, provided with fine grains, meat, orchid-scented tangerines, his mind would feel uneasy and his body restless, leading to internal heat and illness. The rulers of Shang and Lu, if they were to compete with the old farmer for land, would also grow weary within no more than a short time. Thus, what pleases the rustic and what he considers beautiful—this is said to surpass all under Heaven. In ancient times there was a farmer in Song who often wore coarse hemp cloth, barely enough to get through the winter. When spring arrived and he went out to work in the fields, he basked in the sun, unaware that under Heaven there existed spacious halls, warm chambers, or fine furs like silk and fox pelts. He turned to his wife and said, "The warmth of basking in the sun—few people know about it; if I were to present this to our ruler, he would surely reward me greatly." A wealthy man from the same village told him, "Once there was a person who praised coarse beans, bitter hemp stalks, watercress, and duckweed seeds, boasting about them before the local elite. The local elite took a taste and found it bitter in their mouths, painful in their bellies; the crowd laughed at him and resented this person, who was greatly ashamed. You are just like that man. "

Yang Zhu said, "Spacious houses and fine clothing, rich flavors and beautiful appearances—possessing these four things, what more could one seek from the outside? Yet those who possess these and still seek beyond are driven by an insatiable nature. An insatiable nature is a pest to the balance of Yin and Yang. Loyalty alone is insufficient to secure one's ruler, and may in fact endanger oneself; righteousness alone cannot benefit others, but rather harms life itself. Securing the ruler's stability without relying on loyalty leads to the extinction of the name "loyalty"; Benefiting others without adhering to righteousness results in the disappearance of the name "righteousness." When both ruler and subject are at peace, and all beings benefit equally, this is the ancient way. Yu Zi said: "He who abandons fame has no worries." Laozi said, "Fame is but a guest of reality." Yet those with idle hearts endlessly pursue fame. Is it truly impossible to abandon fame? Is it truly improper for fame to be a guest? Now, with fame comes respect and honor; without fame comes lowliness and disgrace. Respect and honor bring ease and pleasure, while lowliness and disgrace bring worry and suffering. Worry and suffering are violations of one's nature; ease and pleasure align with human nature—this is where true reality lies. How then can fame be abandoned? How then can fame merely be a guest? But one should only despise those who cling to the name and burden reality. Clinging to names while burdening reality leads one to neglect impending peril and disaster; how could it be merely a matter of ease, pleasure, worry, or suffering? "