顏回是孔子最得(de)意的弟子,極富學(xue)問。《論語·雍也(ye)(ye)》說他(ta)“……一簞食,一瓢飲,在陋巷,人不(bu)(bu)(bu)堪其(qi)憂,回也(ye)(ye)不(bu)(bu)(bu)改(gai)其(qi)樂……”。為(wei)人謙遜好學(xue),“不(bu)(bu)(bu)遷怒,不(bu)(bu)(bu)貳過”。孔子稱贊(zan)他(ta)“賢哉,回也(ye)(ye)”,“回也(ye)(ye),其(qi)心三月不(bu)(bu)(bu)違仁”(《雍也(ye)(ye)》)。不(bu)(bu)(bu)幸早死。
顏回素以德(de)行(xing)著稱。嚴格按照孔(kong)子(zi)關于(yu)“仁”“禮(li)”的要求,“敏于(yu)事而(er)慎于(yu)言”。故孔(kong)子(zi)常稱贊顏回具有君(jun)子(zi)四德(de),即強于(yu)行(xing)義,弱于(yu)受諫,怵于(yu)待祿,慎于(yu)治身。他終生所(suo)向往(wang)的就是(shi)出現一個“君(jun)臣一心,上(shang)下(xia)和睦,豐衣足食,老少(shao)康(kang)健,四方(fang)咸服,天下(xia)安寧”的無戰爭、無饑餓的理想(xiang)社會(hui)。
公元(yuan)前(qian)481年(nian),顏(yan)回先孔子(zi)而去世,葬(zang)于(yu)魯城東防(fang)山前(qian)。孔子(zi)對(dui)他的早逝感到極(ji)為悲痛,不(bu)禁(jin)哀(ai)嘆說;“噫!天喪予!天喪予!”
顏回一(yi)生沒有(you)做過官(guan),也沒有(you)留下(xia)傳世之作,他(ta)的只(zhi)言片(pian)語(yu),收集(ji)在《論語(yu)》等書中,其思想與(yu)孔(kong)子的思想基本是一(yi)致(zhi)的。后世尊其為“復(fu)圣”。
幸虧有顏回(hui),才使得孔(kong)子(zi)與(yu)儒家之仁不止于過于墮落。孔(kong)子(zi)弟子(zi)真得其(qi)精髓(sui)者不過二三(san)子(zi),顏回(hui)第一,卻(que)早(zao)逝(shi),否則,中國(guo)大概也(ye)可以有與(yu)古希臘師徒三(san)賢蘇格拉底、柏拉圖與(yu)亞里士多德相媲美的機會,可惜顏回(hui)早(zao)逝(shi)!其(qi)余弟子(zi)皆不肖,真得其(qi)傳(chuan)之二三(san)子(zi),曾點死于孔(kong)子(zi)之前,唯余詹(zhan)臺,卻(que)不得孔(kong)子(zi)賞(shang)識(shi),此后孔(kong)子(zi)一脈式微。
政治志向
顏(yan)回(hui)(hui)以(yi)舜(shun)(shun)為(wei)(wei)志(zhi)(zhi)。《孟子(zi)·滕文公(gong)》(上)記其(qi)(qi)(qi)語(yu)(yu),曰(yue):“舜(shun)(shun)何(he)(he)人也,禹何(he)(he)人也;有(you)(you)為(wei)(wei)者(zhe)亦若(ruo)是(shi)(shi)(shi)!”顯然,孟子(zi)以(yi)顏(yan)回(hui)(hui)與(yu)舜(shun)(shun)、稷“同(tong)(tong)道(dao)”。顏(yan)回(hui)(hui)很(hen)贊賞舜(shun)(shun)“無(wu)(wu)為(wei)(wei)而(er)(er)(er)(er)治(zhi)”,即后(hou)來儒家(jia)所(suo)倡導的以(yi)“民(min)(min)(min)”為(wei)(wei)本的“王道(dao)”政(zheng)(zheng)治(zhi)思想(xiang)。他(ta)嘗曰(yue):“昔舜(shun)(shun)巧于使(shi)民(min)(min)(min),而(er)(er)(er)(er)造(zao)(zao)父(fu)巧于使(shi)馬。舜(shun)(shun)不(bu)窮其(qi)(qi)(qi)民(min)(min)(min),造(zao)(zao)父(fu)不(bu)窮其(qi)(qi)(qi)馬;是(shi)(shi)(shi)舜(shun)(shun)無(wu)(wu)失民(min)(min)(min),造(zao)(zao)父(fu)無(wu)(wu)失馬也。”(《荀子(zi)·哀公(gong)篇》)顏(yan)回(hui)(hui)既與(yu)舜(shun)(shun)“同(tong)(tong)道(dao)”、“所(suo)追同(tong)(tong)一”,所(suo)以(yi),當孔(kong)子(zi)要他(ta)和子(zi)路“各言(yan)爾志(zhi)(zhi)”時,子(zi)路答以(yi):“愿車馬、衣輕裘,與(yu)朋友共(gong),敝之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)(er)無(wu)(wu)撼。”而(er)(er)(er)(er)顏(yan)回(hui)(hui)則以(yi)“愿無(wu)(wu)伐(fa)(fa)(fa)(fa)善(shan),無(wu)(wu)施(shi)勞(lao)”(《論(lun)(lun)語(yu)(yu)·公(gong)冶》)相答。朱熹釋“無(wu)(wu)伐(fa)(fa)(fa)(fa)善(shan)、無(wu)(wu)施(shi)勞(lao)”曰(yue):“伐(fa)(fa)(fa)(fa),夸(kua)也,善(shan)謂有(you)(you)能(neng)。施(shi)亦張大之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意(yi),勞(lao)謂有(you)(you)功。”(《論(lun)(lun)語(yu)(yu)集注》)以(yi)不(bu)夸(kua)己(ji)(ji)能(neng)、不(bu)揚己(ji)(ji)功為(wei)(wei)其(qi)(qi)(qi)意(yi)。但此說不(bu)確。元人所(suo)著《四書辯(bian)疑》駁朱說云:“伐(fa)(fa)(fa)(fa)善(shan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)善(shan),乃(nai)其(qi)(qi)(qi)己(ji)(ji)所(suo)長之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)總稱,伐(fa)(fa)(fa)(fa)忠、伐(fa)(fa)(fa)(fa)直、伐(fa)(fa)(fa)(fa)力、伐(fa)(fa)(fa)(fa)功、伐(fa)(fa)(fa)(fa)才、伐(fa)(fa)(fa)(fa)藝,通謂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)伐(fa)(fa)(fa)(fa)善(shan)。又言(yan)伐(fa)(fa)(fa)(fa)無(wu)(wu)巧,止是(shi)(shi)(shi)不(bu)伐(fa)(fa)(fa)(fa)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)一事。分而(er)(er)(er)(er)為(wei)(wei)二,顏(yan)子(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)志(zhi)(zhi),豈別無(wu)(wu)可(ke)道(dao)焉(yan)?……該(gai)‘無(wu)(wu)施(shi)勞(lao)’者(zhe),不(bu)以(yi)勞(lao)苦之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事加于民(min)(min)(min)也。夫(fu)勞(lao)而(er)(er)(er)(er)不(bu)恤,乃(nai)古今(jin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)通患。……顏(yan)子(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan),于世(shi)(shi)厚矣。”此說極是(shi)(shi)(shi)。所(suo)以(yi),顏(yan)回(hui)(hui)這(zhe)里(li)所(suo)言(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)己(ji)(ji)志(zhi)(zhi),乃(nai)是(shi)(shi)(shi)欲內修己(ji)(ji)德、外施(shi)愛民(min)(min)(min)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)政(zheng)(zheng)。這(zhe)與(yu)舜(shun)(shun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)“無(wu)(wu)為(wei)(wei)而(er)(er)(er)(er)治(zhi)”正相仿佛。在顏(yan)回(hui)(hui)看來,唯以(yi)此志(zhi)(zhi)施(shi)行(xing)于天下,方(fang)能(neng)實現孔(kong)子(zi)所(suo)謂“老(lao)者(zhe)安之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),少者(zhe)懷之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),朋友信之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”(《論(lun)(lun)語(yu)(yu)·公(gong)冶》)的社會理想(xiang)。由(you)此可(ke)見,顏(yan)回(hui)(hui)在政(zheng)(zheng)治(zhi)志(zhi)(zhi)向上不(bu)僅有(you)(you)淑世(shi)(shi)濟(ji)人的入世(shi)(shi)情懷,而(er)(er)(er)(er)且頗具早期儒家(jia)的民(min)(min)(min)本主(zhu)義精神。
顏回(hui)的一(yi)生,大多為(wei)追隨孔(kong)子(zi)(zi)(zi)奔走(zou)于(yu)(yu)六國(guo)(guo),歸魯后亦(yi)未入仕(shi),而(er)是窮居陋(lou)(lou)巷。他生活于(yu)(yu)天(tian)下大亂、禮(li)崩樂壞的社會(hui),儒家的仁義(yi)之(zhi)志、王(wang)者之(zhi)政(zheng)常被斥為(wei)愚(yu)儒、譏為(wei)矯飾,“世以(yi)混濁莫能用(yong)”(《史記·儒林列傳(chuan)》)的社會(hui)環境(jing)中(zhong),絲毫不愿(yuan)改(gai)其志,仍“尚三教(即夏教忠、殷教敬、周(zhou)教文)”,期于(yu)(yu)“承衰救(jiu)弊,欲民反正(zheng)道(dao)”(《白虎通·三教》)。王(wang)符稱贊他:“困(kun)饉于(yu)(yu)郊野,守志篤固(gu)(gu),秉節不虧。寵祿不能固(gu)(gu),威武(wu)不能屈。雖有(you)(you)(you)南面之(zhi)尊、公侯之(zhi)位,德義(yi)有(you)(you)(you)殆,禮(li)義(yi)不班,撓志如芷,負(fu)心若(ruo)芬,固(gu)(gu)弗為(wei)也(ye)(ye)。”(《潛夫論》)若(ruo)征之(zhi)《史記·孔(kong)子(zi)(zi)(zi)世家》所記顏回(hui)語:“夫道(dao)之(zhi)不修(xiu)也(ye)(ye),是吾之(zhi)丑也(ye)(ye);道(dao)即已大修(xiu)而(er)不用(yong),是有(you)(you)(you)國(guo)(guo)者之(zhi)丑也(ye)(ye)”,可知王(wang)氏所言非虛。這(zhe)(zhe)樣,顏回(hui)就只能終(zhong)生不仕(shi),惟(wei)以(yi)“愿(yuan)貧如富、賤(jian)如貴,無勇而(er)威,與(yu)士(shi)交(jiao)通,終(zhong)身無患難”(《韓詩外傳(chuan)》卷十)自勉自慰(wei)。孔(kong)子(zi)(zi)(zi)贊其:“用(yong)之(zhi)則(ze)行,舍之(zhi)則(ze)藏;惟(wei)我與(yu)爾有(you)(you)(you)是夫!”(《論語·述而(er)》)“一(yi)簞(dan)食、一(yi)瓢飲,在(zai)陋(lou)(lou)巷。人不堪其憂,回(hui)也(ye)(ye)不改(gai)其樂!”(同上(shang)《雍也(ye)(ye)》)。顏回(hui)這(zhe)(zhe)種注重(zhong)志氣、追求真理并以(yi)之(zhi)為(wei)樂的精神,與(yu)孔(kong)子(zi)(zi)(zi)本人“飯(fan)疏食飲水,曲肱而(er)枕之(zhi),樂亦(yi)在(zai)其中(zhong)”(同上(shang))實同一(yi)旨(zhi)趣。
陋巷簡居
顏回所處的(de)時代(dai),已是中國(guo)的(de)春秋(qiu)末期,不但周天子(zi)的(de)王權繼(ji)續衰(shuai)落,而且各諸侯國(guo)的(de)公室(shi)也衰(shuai)落了(le),由(you)春秋(qiu)初期的(de)“禮樂(le)征伐(fa)自諸侯出”進(jin)而變為“禮樂(le)征伐(fa)自大夫(fu)出”、“陪臣(chen)執(zhi)國(guo)命”。
“陪(pei)臣(chen)(chen)(chen)(chen)(chen)”,即(ji)臣(chen)(chen)(chen)(chen)(chen)之臣(chen)(chen)(chen)(chen)(chen)。如(ru)諸(zhu)侯(hou)國(guo)的(de)卿大夫(fu)對(dui)(dui)諸(zhu)侯(hou)稱(cheng)臣(chen)(chen)(chen)(chen)(chen),對(dui)(dui)天子(zi)(zi)則自稱(cheng)“陪(pei)臣(chen)(chen)(chen)(chen)(chen)”;卿大夫(fu)的(de)家(jia)(jia)臣(chen)(chen)(chen)(chen)(chen)對(dui)(dui)諸(zhu)侯(hou)而言也稱(cheng)“陪(pei)臣(chen)(chen)(chen)(chen)(chen)”。春秋時魯(lu)國(guo)為(wei)“三(san)桓(huan)(huan)”執(zhi)政(即(ji)魯(lu)桓(huan)(huan)公(gong)(gong)(gong)(gong)(gong)(gong)后(hou)裔孟(meng)孫(sun)(sun)(sun)(sun)氏(shi)(shi)、叔(shu)孫(sun)(sun)(sun)(sun)氏(shi)(shi)、季(ji)(ji)(ji)(ji)孫(sun)(sun)(sun)(sun)氏(shi)(shi)把持(chi)國(guo)政),至魯(lu)昭(zhao)公(gong)(gong)(gong)(gong)(gong)(gong)、定(ding)公(gong)(gong)(gong)(gong)(gong)(gong)、哀公(gong)(gong)(gong)(gong)(gong)(gong)時,家(jia)(jia)臣(chen)(chen)(chen)(chen)(chen)勢(shi)力興起(qi)(qi),家(jia)(jia)臣(chen)(chen)(chen)(chen)(chen)叛(pan)(pan)(pan)亂屢有發(fa)生(sheng)。魯(lu)昭(zhao)公(gong)(gong)(gong)(gong)(gong)(gong)四年(nian)(nian)(nian)(nian)(nian)(nian)(公(gong)(gong)(gong)(gong)(gong)(gong)元(yuan)前538年(nian)(nian)(nian)(nian)(nian)(nian)),叔(shu)孫(sun)(sun)(sun)(sun)氏(shi)(shi)家(jia)(jia)臣(chen)(chen)(chen)(chen)(chen)豎(shu)牛軟(ruan)禁并(bing)餓死(si)了叔(shu)孫(sun)(sun)(sun)(sun)豹,設(she)計(ji)殺害了叔(shu)孫(sun)(sun)(sun)(sun)豹的(de)兩個嫡子(zi)(zi),擁立(li)(li)庶(shu)(shu)子(zi)(zi)叔(shu)孫(sun)(sun)(sun)(sun)諾。魯(lu)昭(zhao)公(gong)(gong)(gong)(gong)(gong)(gong)十(shi)二年(nian)(nian)(nian)(nian)(nian)(nian)(公(gong)(gong)(gong)(gong)(gong)(gong)元(yuan)前530年(nian)(nian)(nian)(nian)(nian)(nian))季(ji)(ji)(ji)(ji)平(ping)(ping)(ping)子(zi)(zi)立(li)(li),對(dui)(dui)家(jia)(jia)臣(chen)(chen)(chen)(chen)(chen)南(nan)(nan)蒯未(wei)加(jia)禮遇,南(nan)(nan)蒯便(bian)密謀以(yi)公(gong)(gong)(gong)(gong)(gong)(gong)子(zi)(zi)怒代(dai)替季(ji)(ji)(ji)(ji)平(ping)(ping)(ping)子(zi)(zi):“吾(wu)出季(ji)(ji)(ji)(ji)氏(shi)(shi),而歸其室于公(gong)(gong)(gong)(gong)(gong)(gong),子(zi)(zi)更其位,我以(yi)費為(wei)公(gong)(gong)(gong)(gong)(gong)(gong)臣(chen)(chen)(chen)(chen)(chen)。”(《左傳·昭(zhao)公(gong)(gong)(gong)(gong)(gong)(gong)十(shi)二年(nian)(nian)(nian)(nian)(nian)(nian)》)事(shi)泄,南(nan)(nan)蒯以(yi)費叛(pan)(pan)(pan)歸齊。魯(lu)定(ding)公(gong)(gong)(gong)(gong)(gong)(gong)五年(nian)(nian)(nian)(nian)(nian)(nian)至九年(nian)(nian)(nian)(nian)(nian)(nian)(公(gong)(gong)(gong)(gong)(gong)(gong)元(yuan)前505年(nian)(nian)(nian)(nian)(nian)(nian)至前501年(nian)(nian)(nian)(nian)(nian)(nian)),季(ji)(ji)(ji)(ji)氏(shi)(shi)家(jia)(jia)臣(chen)(chen)(chen)(chen)(chen)陽虎(hu)(hu)專(zhuan)政,并(bing)把持(chi)了魯(lu)國(guo)國(guo)政。陽虎(hu)(hu)之亂是魯(lu)國(guo)家(jia)(jia)臣(chen)(chen)(chen)(chen)(chen)叛(pan)(pan)(pan)亂中持(chi)續最長、影響最大的(de)一次叛(pan)(pan)(pan)亂。陽虎(hu)(hu)的(de)權勢(shi)凌駕于“三(san)桓(huan)(huan)”之上長達三(san)、四年(nian)(nian)(nian)(nian)(nian)(nian)。陽虎(hu)(hu)原本為(wei)孟(meng)孫(sun)(sun)(sun)(sun)氏(shi)(shi)庶(shu)(shu)支,后(hou)為(wei)季(ji)(ji)(ji)(ji)孫(sun)(sun)(sun)(sun)氏(shi)(shi)家(jia)(jia)臣(chen)(chen)(chen)(chen)(chen),季(ji)(ji)(ji)(ji)平(ping)(ping)(ping)子(zi)(zi)時很受(shou)重(zhong)用。季(ji)(ji)(ji)(ji)平(ping)(ping)(ping)子(zi)(zi)死(si),季(ji)(ji)(ji)(ji)孫(sun)(sun)(sun)(sun)斯(桓(huan)(huan)子(zi)(zi))立(li)(li),陽虎(hu)(hu)已是季(ji)(ji)(ji)(ji)氏(shi)(shi)三(san)世(shi)“元(yuan)老”。在(zai)處理季(ji)(ji)(ji)(ji)平(ping)(ping)(ping)子(zi)(zi)葬禮上,陽虎(hu)(hu)與(yu)季(ji)(ji)(ji)(ji)孫(sun)(sun)(sun)(sun)氏(shi)(shi)另一家(jia)(jia)臣(chen)(chen)(chen)(chen)(chen)仲梁(liang)(liang)懷(huai)發(fa)生(sheng)爭執(zhi)。陽虎(hu)(hu)要求(qiu)以(yi)魯(lu)國(guo)之寶玉(yu)“玙璠”為(wei)季(ji)(ji)(ji)(ji)平(ping)(ping)(ping)子(zi)(zi)斂尸,仲梁(liang)(liang)懷(huai)卻認(ren)為(wei)那是季(ji)(ji)(ji)(ji)平(ping)(ping)(ping)子(zi)(zi)在(zai)昭(zhao)公(gong)(gong)(gong)(gong)(gong)(gong)遜(xun)國(guo)時,代(dai)國(guo)君行(xing)祭時所配,今定(ding)公(gong)(gong)(gong)(gong)(gong)(gong)已立(li)(li),不(bu)能再(zai)用。陽虎(hu)(hu)便(bian)勾(gou)結費宰公(gong)(gong)(gong)(gong)(gong)(gong)山不(bu)狃,想聯(lian)合驅(qu)逐仲梁(liang)(liang)懷(huai)。公(gong)(gong)(gong)(gong)(gong)(gong)山不(bu)狃初(chu)時并(bing)不(bu)以(yi)為(wei)意,后(hou)因仲梁(liang)(liang)懷(huai)對(dui)(dui)其不(bu)敬重(zhong),才對(dui)(dui)陽虎(hu)(hu)說:“子(zi)(zi)行(xing)之乎!”陽虎(hu)(hu)起(qi)(qi)事(shi),并(bing)囚季(ji)(ji)(ji)(ji)桓(huan)(huan)子(zi)(zi)與(yu)公(gong)(gong)(gong)(gong)(gong)(gong)父文(wen)伯(季(ji)(ji)(ji)(ji)桓(huan)(huan)子(zi)(zi)從父昆弟),驅(qu)逐了仲梁(liang)(liang)懷(huai)。冬(dong)十(shi)月,陽虎(hu)(hu)殺公(gong)(gong)(gong)(gong)(gong)(gong)何藐(miao)(季(ji)(ji)(ji)(ji)孫(sun)(sun)(sun)(sun)氏(shi)(shi)族人),與(yu)季(ji)(ji)(ji)(ji)桓(huan)(huan)子(zi)(zi)在(zai)稷門內設(she)立(li)(li)盟誓,舉行(xing)大規模詛(zu)咒,驅(qu)逐公(gong)(gong)(gong)(gong)(gong)(gong)父文(wen)伯與(yu)秦遄(季(ji)(ji)(ji)(ji)平(ping)(ping)(ping)子(zi)(zi)姑婿),徹底(di)清除異己(ji)勢(shi)力,完全控制了季(ji)(ji)(ji)(ji)氏(shi)(shi)家(jia)(jia)族。魯(lu)定(ding)公(gong)(gong)(gong)(gong)(gong)(gong)八年(nian)(nian)(nian)(nian)(nian)(nian)(公(gong)(gong)(gong)(gong)(gong)(gong)元(yuan)前502年(nian)(nian)(nian)(nian)(nian)(nian)),陽虎(hu)(hu)想滅掉“三(san)桓(huan)(huan)”,讓(rang)季(ji)(ji)(ji)(ji)寤代(dai)替季(ji)(ji)(ji)(ji)氏(shi)(shi),讓(rang)叔(shu)孫(sun)(sun)(sun)(sun)輒(zhe)代(dai)替叔(shu)孫(sun)(sun)(sun)(sun)氏(shi)(shi),自己(ji)代(dai)替孟(meng)孫(sun)(sun)(sun)(sun)氏(shi)(shi)。陽虎(hu)(hu)借冬(dong)祭的(de)機會起(qi)(qi)事(shi),事(shi)敗,逃灌(今山東(dong)寧陽縣北稍西(xi))、陽關,據(ju)兩地反叛(pan)(pan)(pan)。
魯(lu)(lu)國(guo)經(jing)“三桓專權”、“陪臣執(zhi)國(guo)命”兩(liang)個時(shi)期后,不僅使宮室(shi)衰敗,魯(lu)(lu)國(guo)舊日的(de)(de)貴(gui)族世家也大都衰落。魯(lu)(lu)國(guo)的(de)(de)顏(yan)氏家族到(dao)顏(yan)路、顏(yan)回父子(zi)(zi)時(shi),除了保(bao)有祖傳(chuan)的(de)(de)貴(gui)族身份及(ji)顏(yan)路的(de)(de)魯(lu)(lu)卿(qing)大夫頭銜外,便只有陋巷簡(jian)樸的(de)(de)住宅及(ji)五十畝(mu)(mu)郭外之田(tian),十畝(mu)(mu)郭內之圃了。在生產力極為低下(xia)的(de)(de)春秋時(shi)期,些許田(tian)產難以維持一個貴(gui)族家庭的(de)(de)生計(ji),顏(yan)回父子(zi)(zi)不得不省去作(zuo)為貴(gui)族家庭的(de)(de)一般性開支,簡(jian)居(ju)于陋巷。
師從孔子
顏(yan)(yan)(yan)(yan)(yan)回(hui)(hui)“年(nian)(nian)十三(san)(san),入孔子(zi)之(zhi)門”時,孔子(zi)聚徒講學已達十三(san)(san)年(nian)(nian)之(zhi)久(jiu)。其聲望遠(yuan)播于(yu)(yu)各諸(zhu)侯國,其弟子(zi)子(zi)路(lu)(lu)(lu)(lu)、孟懿子(zi)、南宮(gong)敬叔等在(zai)魯國已小有(you)名氣。顏(yan)(yan)(yan)(yan)(yan)回(hui)(hui)剛入孔門時,在(zai)弟子(zi)中(zhong)年(nian)(nian)齡最(zui)小,性格又內向,沉默寡言,才智較(jiao)少外露,有(you)人便覺得他有(you)些(xie)愚。馬(ma)骕《繹史(shi)》引(yin)《沖波傳》曰:“子(zi)路(lu)(lu)(lu)(lu)、顏(yan)(yan)(yan)(yan)(yan)回(hui)(hui)浴于(yu)(yu)洙水,見(jian)(jian)(jian)五(wu)色(se)鳥(niao)(niao)(niao)(niao),顏(yan)(yan)(yan)(yan)(yan)回(hui)(hui)問(wen),子(zi)路(lu)(lu)(lu)(lu)曰:“熒熒之(zhi)鳥(niao)(niao)(niao)(niao)。”后日,顏(yan)(yan)(yan)(yan)(yan)回(hui)(hui)與(yu)子(zi)路(lu)(lu)(lu)(lu)又浴于(yu)(yu)泗(si)(si)水,更見(jian)(jian)(jian)前鳥(niao)(niao)(niao)(niao),復(fu)問(wen)由:“識此鳥(niao)(niao)(niao)(niao)否?”子(zi)路(lu)(lu)(lu)(lu)曰:‘同(tong)(tong)同(tong)(tong)之(zhi)鳥(niao)(niao)(niao)(niao)。’顏(yan)(yan)(yan)(yan)(yan)回(hui)(hui)曰:“何一(yi)(yi)鳥(niao)(niao)(niao)(niao)而二名?”子(zi)路(lu)(lu)(lu)(lu)曰:“譬如絲綃,煮之(zhi)則(ze)為帛,染之(zhi)則(ze)為皂(zao)(zao)。一(yi)(yi)鳥(niao)(niao)(niao)(niao)二名,不亦宜乎?”,其大意是(shi):有(you)一(yi)(yi)次(ci)顏(yan)(yan)(yan)(yan)(yan)回(hui)(hui)隨子(zi)路(lu)(lu)(lu)(lu)去洙水洗(xi)澡,見(jian)(jian)(jian)五(wu)色(se)鳥(niao)(niao)(niao)(niao)在(zai)河中(zhong)戲水,便問(wen)子(zi)路(lu)(lu)(lu)(lu)是(shi)什么鳥(niao)(niao)(niao)(niao)。子(zi)路(lu)(lu)(lu)(lu)回(hui)(hui)答(da)說:這(zhe)叫熒熒鳥(niao)(niao)(niao)(niao)。過了(le)些(xie)日子(zi),顏(yan)(yan)(yan)(yan)(yan)回(hui)(hui)與(yu)子(zi)路(lu)(lu)(lu)(lu)又去泗(si)(si)水洗(xi)澡,又在(zai)河中(zhong)碰見(jian)(jian)(jian)五(wu)色(se)鳥(niao)(niao)(niao)(niao),顏(yan)(yan)(yan)(yan)(yan)回(hui)(hui)再次(ci)問(wen)子(zi)路(lu)(lu)(lu)(lu):您認得這(zhe)鳥(niao)(niao)(niao)(niao)嗎?子(zi)路(lu)(lu)(lu)(lu)又答(da)曰:這(zhe)是(shi)同(tong)(tong)同(tong)(tong)鳥(niao)(niao)(niao)(niao)。顏(yan)(yan)(yan)(yan)(yan)回(hui)(hui)反問(wen):為什么一(yi)(yi)種鳥(niao)(niao)(niao)(niao)有(you)兩個名字呢?子(zi)路(lu)(lu)(lu)(lu)說:就像我們這(zhe)里(li)出產的魯絹一(yi)(yi)樣,用清水漂洗(xi)就是(shi)帛,用顏(yan)(yan)(yan)(yan)(yan)色(se)染就是(shi)皂(zao)(zao),一(yi)(yi)種鳥(niao)(niao)(niao)(niao)兩個名字不是(shi)很自然嗎?
顏(yan)(yan)回(hui)(hui)的(de)(de)忠厚(hou)與內向,掩蓋了他的(de)(de)聰穎(ying)善(shan)思,就(jiu)連孔子(zi)(zi)一(yi)時也(ye)(ye)難以斷定顏(yan)(yan)回(hui)(hui)的(de)(de)天資究竟屬于哪(na)個層(ceng)次(ci)。經過一(yi)段時間的(de)(de)深(shen)入觀察了解,孔子(zi)(zi)才指出(chu)顏(yan)(yan)回(hui)(hui)并不愚。《論語·為政》記載:“子(zi)(zi)曰:‘吾與回(hui)(hui)言終日,不違(wei),如(ru)(ru)愚。退而省(sheng)其私,亦足以發,回(hui)(hui)也(ye)(ye)不愚。'”顏(yan)(yan)回(hui)(hui)天資極聰慧(hui),就(jiu)連能(neng)言善(shan)辯(bian)的(de)(de)子(zi)(zi)貢也(ye)(ye)坦(tan)率地(di)說不敢與顏(yan)(yan)回(hui)(hui)相比(bi)。《論語·公冶長》記載:“子(zi)(zi)謂子(zi)(zi)貢曰:‘女與回(hui)(hui)也(ye)(ye)孰愈?'對曰:‘賜(si)也(ye)(ye)何敢望(wang)回(hui)(hui)?回(hui)(hui)也(ye)(ye)聞一(yi)以知(zhi)十,賜(si)也(ye)(ye)聞一(yi)以知(zhi)二。'子(zi)(zi)曰:‘弗(fu)如(ru)(ru)也(ye)(ye);吾與女弗(fu)如(ru)(ru)也(ye)(ye)。'”
顏(yan)(yan)回聰敏過人(ren),虛(xu)心好(hao)學(xue),使他較早地(di)體認到(dao)孔(kong)子(zi)(zi)(zi)(zi)學(xue)說的(de)精深(shen)博(bo)大(da),他對孔(kong)子(zi)(zi)(zi)(zi)的(de)尊(zun)(zun)敬已超出一(yi)般弟子(zi)(zi)(zi)(zi)的(de)尊(zun)(zun)師之(zhi)(zhi)情。他以尊(zun)(zun)崇千古圣哲(zhe)之(zhi)(zhi)情尊(zun)(zun)崇孔(kong)子(zi)(zi)(zi)(zi),其親若父與子(zi)(zi)(zi)(zi)。《論(lun)語·子(zi)(zi)(zi)(zi)罕》曰:“顏(yan)(yan)淵喟然(ran)嘆曰:‘仰之(zhi)(zhi)彌(mi)高(gao),鉆之(zhi)(zhi)彌(mi)堅。瞻(zhan)之(zhi)(zhi)在前(qian)(qian),忽焉在后。夫(fu)子(zi)(zi)(zi)(zi)循(xun)循(xun)然(ran)善誘(you)(you)人(ren),博(bo)我(wo)(wo)(wo)以文,約我(wo)(wo)(wo)以禮(li)(li),欲罷不(bu)能。既竭吾(wu)才(cai),如有所立(li)卓爾。雖(sui)欲從(cong)之(zhi)(zhi),末由也已。’”其大(da)意是(shi):顏(yan)(yan)回曾感嘆地(di)說:老師的(de)道(dao),越(yue)(yue)抬頭(tou)看(kan)(kan),越(yue)(yue)覺(jue)得(de)它(ta)(ta)高(gao)明,越(yue)(yue)用力(li)鉆研,越(yue)(yue)覺(jue)得(de)它(ta)(ta)深(shen)奧。看(kan)(kan)著它(ta)(ta)似(si)乎(hu)在前(qian)(qian)面(mian)(mian),等我(wo)(wo)(wo)們(men)向前(qian)(qian)面(mian)(mian)尋找時(shi),它(ta)(ta)又(you)忽然(ran)出現在后面(mian)(mian)。老師的(de)道(dao)雖(sui)然(ran)這樣高(gao)深(shen)和不(bu)易捉(zhuo)摸,可是(shi)老師善于有步(bu)驟地(di)誘(you)(you)導我(wo)(wo)(wo)們(men),用各種文獻(xian)知(zhi)識來豐富我(wo)(wo)(wo)們(men),提高(gao)我(wo)(wo)(wo)們(men),又(you)用一(yi)定的(de)禮(li)(li)來約束我(wo)(wo)(wo)們(men),使我(wo)(wo)(wo)們(men)想(xiang)停(ting)止學(xue)習(xi)都不(bu)可能。我(wo)(wo)(wo)已經用盡我(wo)(wo)(wo)的(de)才(cai)力(li),似(si)乎(hu)已能夠獨立(li)工作。要想(xiang)再向前(qian)(qian)邁一(yi)步(bu),又(you)不(bu)知(zhi)怎(zen)樣著手了。所以在少正卯與孔(kong)子(zi)(zi)(zi)(zi)爭奪弟子(zi)(zi)(zi)(zi)時(shi),使“孔(kong)子(zi)(zi)(zi)(zi)之(zhi)(zhi)門(men)三盈三虛(xu)”,唯有顏(yan)(yan)回未(wei)離孔(kong)門(men)半步(bu),因而后人(ren)評價(jia)說:“顏(yan)(yan)淵獨知(zhi)孔(kong)子(zi)(zi)(zi)(zi)圣也。”(《論(lun)衡·講瑞》)
顏(yan)回求(qiu)學期間,曾于魯定公(gong)八年(nian)(公(gong)元前502年(nian)),娶宋(song)國女子戴氏為(wei)妻(qi)。次(ci)年(nian)生子顏(yan)歆。
魯定公七年(公元(yuan)前503年)時,顏(yan)(yan)回西游(you)至(zhi)(zhi)衛,由(you)衛至(zhi)(zhi)宋。《說苑·敬慎》載:“顏(yan)(yan)回將西游(you),問孔子(zi)曰:‘何以為身(shen)?'孔子(zi)曰:‘恭(gong)敬忠信(xin)(xin),可以為身(shen)。恭(gong)則(ze)(ze)(ze)免(mian)于(yu)眾,敬則(ze)(ze)(ze)人(ren)愛(ai)之,忠則(ze)(ze)(ze)人(ren)與之,信(xin)(xin)則(ze)(ze)(ze)人(ren)恃(shi)之。人(ren)所愛(ai),人(ren)所與,人(ren)所恃(shi),必免(mian)于(yu)患矣。可以臨國家,何況于(yu)身(shen)乎(hu)?故(gu)不(bu)比數而(er)比諫(jian),不(bu)亦遠乎(hu)?不(bu)修中而(er)修外,不(bu)亦反乎(hu)?不(bu)先慮(lv)事,臨難(nan)乃謀(mou),不(bu)亦晚乎(hu)?”,《孔子(zi)家語》、《莊子(zi)》兩書對顏(yan)(yan)回將西游(you)也有(you)記載,只(zhi)是文字略(lve)有(you)不(bu)同(tong)。
顏(yan)(yan)(yan)(yan)回西(xi)(xi)游(you)的(de)目的(de),主要是(shi)去宋(song)(song)國(guo)(guo)向(xiang)戴氏求婚(hun)。據顏(yan)(yan)(yan)(yan)景琴(qin)著《顏(yan)(yan)(yan)(yan)子(zi)(zi)評傳》考證,顏(yan)(yan)(yan)(yan)回途經衛國(guo)(guo),是(shi)因為(wei)(wei)其本(ben)家顏(yan)(yan)(yan)(yan)濁鄒在衛國(guo)(guo)。顏(yan)(yan)(yan)(yan)子(zi)(zi)的(de)同宗顏(yan)(yan)(yan)(yan)濁鄒在衛國(guo)(guo)有(you)一定的(de)社會地位和影響,為(wei)(wei)衛國(guo)(guo)賢(xian)大夫,而(er)(er)且家資豐厚,后來(lai)孔子(zi)(zi)周游(you)列國(guo)(guo),初到(dao)(dao)衛國(guo)(guo)時,就住在他(ta)家中。顏(yan)(yan)(yan)(yan)子(zi)(zi)到(dao)(dao)衛國(guo)(guo)并不(bu)是(shi)他(ta)最終(zhong)的(de)目的(de)地。按《家語》說,應(ying)是(shi)經衛而(er)(er)到(dao)(dao)宋(song)(song)國(guo)(guo)去。若顏(yan)(yan)(yan)(yan)子(zi)(zi)直接由魯(lu)國(guo)(guo)到(dao)(dao)宋(song)(song)國(guo)(guo)去,便不(bu)能說“顏(yan)(yan)(yan)(yan)子(zi)(zi)將西(xi)(xi)游(you)”,因為(wei)(wei)宋(song)(song)國(guo)(guo)在魯(lu)國(guo)(guo)的(de)西(xi)(xi)南方,而(er)(er)不(bu)是(shi)在西(xi)(xi)方。顏(yan)(yan)(yan)(yan)子(zi)(zi)到(dao)(dao)宋(song)(song)國(guo)(guo)去的(de)目的(de),很可能與其婚(hun)姻有(you)關。顏(yan)(yan)(yan)(yan)子(zi)(zi)之(zhi)所以先到(dao)(dao)衛國(guo)(guo)而(er)(er)后到(dao)(dao)宋(song)(song)國(guo)(guo),看來(lai)顏(yan)(yan)(yan)(yan)濁鄒在其間充(chong)當了月老的(de)角色,故顏(yan)(yan)(yan)(yan)子(zi)(zi)以到(dao)(dao)衛國(guo)(guo)去游(you)學為(wei)(wei)由,而(er)(er)實(shi)際(ji)上是(shi)請(qing)顏(yan)(yan)(yan)(yan)濁鄒一同前(qian)往宋(song)(song)國(guo)(guo)。
顏回在其(qi)人(ren)生的第一階段,十(shi)(shi)三歲(sui)入孔(kong)門,用了大(da)約六(liu)年的時間(jian),其(qi)學業基本已成。東漢郎凱說:昔顏子“十(shi)(shi)八,天(tian)下歸仁”。十(shi)(shi)九歲(sui)向宋戴(dai)氏(shi)求婚(hun),二(er)十(shi)(shi)歲(sui)與戴(dai)氏(shi)完婚(hun),二(er)十(shi)(shi)一歲(sui)生子顏歆(xin)。
關于(yu)顏回(hui)婚(hun)配(pei)的(de)年(nian)(nian)齡,學術界尚(shang)有不同的(de)說(shuo)法。一說(shuo)三(san)十(shi)歲(sui)(sui)(sui)娶戴氏。但(dan)據《周禮(li)·地官(guan)》曰(yue):“媒氏掌萬民(min)之(zhi)判。凡男(nan)女(nv)自成(cheng)名(ming)以上皆書年(nian)(nian)、月、日,名(ming)焉(yan),令男(nan)三(san)十(shi)而(er)(er)娶,女(nv)二(er)(er)十(shi)而(er)(er)嫁(jia)。”意思是(shi)說(shuo),媒人掌管天下萬民(min)男(nan)女(nv)結(jie)合為夫婦(fu)的(de)事,一般是(shi)在(zai)男(nan)孩或(huo)女(nv)孩滿三(san)個(ge)月之(zhi)后就登記在(zai)冊。如果(guo)男(nan)滿三(san)十(shi)歲(sui)(sui)(sui),女(nv)滿二(er)(er)十(shi)歲(sui)(sui)(sui)還沒婚(hun)配(pei),則(ze)由(you)官(guan)媒作主令其嫁(jia)、娶某人,個(ge)人與家(jia)長便失去了選擇(ze)的(de)自由(you)。春秋(qiu)時期(qi)戰亂(luan)頻(pin)繁,為爭霸(ba)天下,各諸侯國(guo)大(da)都把《周禮(li)》規定的(de)最高嫁(jia)娶年(nian)(nian)齡界限向前提(ti),以便迅速繁衍人口。到顏回(hui)所處的(de)春秋(qiu)末期(qi),越國(guo)已下令:“凡男(nan)二(er)(er)十(shi),女(nv)十(shi)七不婚(hun)者(zhe),有罪及(ji)父(fu)母。”孔子是(shi)十(shi)九歲(sui)(sui)(sui)娶亓官(guan)氏的(de),顏回(hui)晚(wan)一年(nian)(nian),應是(shi)二(er)(er)十(shi)歲(sui)(sui)(sui)婚(hun)配(pei),而(er)(er)不是(shi)三(san)十(shi)歲(sui)(sui)(sui)。
孔子夸贊顏(yan)回:“有(you)顏(yan)回者(zhe)好學,不遷怒,不貳過(guo),不幸短命(ming)死(si)矣。”
顏回(hui)隨師周游列(lie)國時,其子(zi)顏歆(xin)已五(wu)歲。他還是孔子(zi)的弟子(zi)。
據(ju)《兗州府志》(清(qing)乾隆三(san)十五年刻本)記(ji)(ji)載(zai):“顏(yan)(yan)子(zi)故居,在滋陽縣署前小巷(今兗州城(cheng)內文廟小學),相傳即顏(yan)(yan)子(zi)陋(lou)巷也。”“城(cheng)南八里,有顏(yan)(yan)子(zi)廓外田名曰陋(lou)地。”《縣志》記(ji)(ji)載(zai):顏(yan)(yan)子(zi)“邑(yi)人,久祀學宮,并有陋(lou)巷遺跡”。在很早以前,城(cheng)中就修(xiu)建了紀(ji)念他的顏(yan)(yan)子(zi)閣,城(cheng)西(xi)顏(yan)(yan)家(jia)村建有顏(yan)(yan)氏家(jia)廟。
《論語》、《家語》、《史記》等(deng)書中說,顏回出身(shen)(shen)于貧苦的(de)農民家庭,身(shen)(shen)居茅屋陋巷,用竹筒(tong)子當碗盛飯,用瓢喝水(shui),但他(ta)人窮(qiong)志(zhi)不窮(qiong),安(an)于其樂(le)。他(ta)是孔子得意的(de)高材(cai)弟子,少孔子三十(shi)歲。自幼勤奮好學(xue),孔子說他(ta)能“聞一知(zhi)十(shi)”。
一(yi)次,顏回請教孔子(zi)(zi)說(shuo):“我認為一(yi)個人(ren)雖然(ran)出(chu)身貧(pin)苦,但應(ying)安分守已,不(bu)(bu)(bu)(bu)以(yi)貧(pin)為恥;自(zi)(zi)己(ji)(ji)(ji)雖是無職(zhi)無權的(de)(de)卑(bei)賤者,但不(bu)(bu)(bu)(bu)要(yao)自(zi)(zi)卑(bei),不(bu)(bu)(bu)(bu)應(ying)在貴人(ren)面(mian)前(qian)低三下(xia)四;不(bu)(bu)(bu)(bu)要(yao)依(yi)靠擺架子(zi)(zi)耍威(wei)風來樹立自(zi)(zi)己(ji)(ji)(ji)的(de)(de)威(wei)望;與(yu)別(bie)人(ren)交(jiao)朋友要(yao)與(yu)他一(yi)輩子(zi)(zi)共患(huan)(huan)難(nan)。把這樣(yang)幾條當(dang)做待人(ren)處世的(de)(de)標準你看(kan)如(ru)何(he)?”孔子(zi)(zi)說(shuo):“好(hao)呀!如(ru)果一(yi)個人(ren)雖貧(pin),不(bu)(bu)(bu)(bu)在富人(ren)面(mian)前(qian)自(zi)(zi)卑(bei),安于貧(pin),這樣(yang)就沒有(you)其他欲望;自(zi)(zi)己(ji)(ji)(ji)沒有(you)地位也不(bu)(bu)(bu)(bu)覺得比貴人(ren)低下(xia),這樣(yang)自(zi)(zi)然(ran)謙和;有(you)禮貌,平等待人(ren),不(bu)(bu)(bu)(bu)裝(zhuang)腔作勢,就會自(zi)(zi)然(ran)受(shou)人(ren)尊敬,不(bu)(bu)(bu)(bu)脫離群眾;交(jiao)朋友,講忠(zhong)義(yi),共患(huan)(huan)難(nan),不(bu)(bu)(bu)(bu)說(shuo)過頭(tou)話,不(bu)(bu)(bu)(bu)辦過頭(tou)的(de)(de)事,就一(yi)定能搞好(hao)團結(jie)。如(ru)果你能做到(dao)這樣(yang)幾點,就是上古的(de)(de)圣人(ren)也不(bu)(bu)(bu)(bu)過如(ru)此。”
顏(yan)回(hui)言行一(yi)(yi)致,孔子(zi)稱贊他(ta)(ta)的德仁,說他(ta)(ta)“不(bu)(bu)(bu)遷怒,不(bu)(bu)(bu)貳過”,“其(qi)心(xin)三月不(bu)(bu)(bu)違仁”,“善哉回(hui)也”。據傳(chuan)說,當時有的同窗認(ren)為孔子(zi)對(dui)顏(yan)回(hui)的評價過高,很不(bu)(bu)(bu)服(fu)氣。有一(yi)(yi)天,他(ta)(ta)們出了個點(dian)子(zi),想考驗顏(yan)回(hui)一(yi)(yi)下。見顏(yan)回(hui)走來,就派人繞道于(yu)前(qian),在路(lu)上偷偷放下一(yi)(yi)錠(ding)金子(zi),然(ran)后躲在一(yi)(yi)邊,遠(yuan)遠(yuan)地看他(ta)(ta)如何處置(zhi)。顏(yan)回(hui)突(tu)然(ran)發(fa)(fa)(fa)現了路(lu)上閃(shan)閃(shan)發(fa)(fa)(fa)光(guang)的金子(zi),拾起來一(yi)(yi)看,不(bu)(bu)(bu)禁一(yi)(yi)愣,上面清(qing)清(qing)楚楚地寫(xie)著(zhu)一(yi)(yi)行小字(zi):“天賜(si)顏(yan)回(hui)一(yi)(yi)錠(ding)金”。他(ta)(ta)搖(yao)了搖(yao)頭,把金子(zi)翻過來,在另一(yi)(yi)面也寫(xie)了一(yi)(yi)行字(zi):“外(wai)財不(bu)(bu)(bu)發(fa)(fa)(fa)命窮人”。寫(xie)完后,把金子(zi)仍放在原處,拂(fu)袖而去。這件事(shi)很快傳(chuan)開了,大家從(cong)心(xin)里更加佩服(fu)顏(yan)回(hui)。
孔子還(huan)說(shuo)過(guo):“我(wo)自從有了顏(yan)(yan)回,在他(ta)的影響下(xia),弟子更加親密團結”。但由(you)于(yu)顏(yan)(yan)回用腦過(guo)度,二十九歲(sui)(sui)時,頭(tou)發(fa)全白,不幸(xing)在四十歲(sui)(sui)病死。顏(yan)(yan)回死后,歷代統治者都為他(ta)封(feng)官晉爵,唐朝(chao)贈封(feng)他(ta)為兗(yan)(yan)公(gong)(gong),宋朝(chao)封(feng)他(ta)為兗(yan)(yan)國公(gong)(gong),元朝(chao)封(feng)他(ta)為兗(yan)(yan)國復(fu)(fu)圣公(gong)(gong),明嘉靖九年(nian)又尊(zun)為復(fu)(fu)圣顏(yan)(yan)子。
顏氏之儒
顏回通過自己(ji)講學授(shou)徒,傳(chuan)授(shou)儒學六經(jing);通過協助孔子整理古代典籍,逐漸擴大(da)了自己(ji)的影(ying)響,形成了儒家(jia)的一個(ge)宗派——顏氏(shi)之儒。
《韓非(fei)子(zi)·顯學(xue)》指出:自孔子(zi)死后,儒(ru)分八派(pai),“顏(yan)氏之儒(ru)”是其中的(de)一派(pai)。后世儒(ru)學(xue)專家大多認(ren)為韓非(fei)子(zi)所(suo)說(shuo)的(de)顏(yan)氏之儒(ru),是指顏(yan)回弟子(zi)在(zai)繼承(cheng)顏(yan)子(zi)思想(xiang)的(de)基礎上發展(zhan)起(qi)來的(de)儒(ru)學(xue)支派(pai)。重于立德(de)
顏(yan)(yan)回(hui)之(zhi)(zhi)(zhi)德(de)是(shi)顏(yan)(yan)回(hui)留給后(hou)世(shi)最(zui)豐厚,也是(shi)最(zui)不朽的(de)文化(hua)遺產(chan)。《左傳·襄公二十四年》:“豹(bao)聞(wen)之(zhi)(zhi)(zhi),大上(shang)有立(li)德(de),其次有立(li)功,其次有立(li)言。雖久不廢(fei),此之(zhi)(zhi)(zhi)謂不朽。”顏(yan)(yan)回(hui)的(de)不朽,在于(yu)其重立(li)德(de),后(hou)世(shi)稱他(ta)為“復圣”,便是(shi)對(dui)其重于(yu)立(li)德(de)的(de)肯定。顏(yan)(yan)回(hui)之(zhi)(zhi)(zhi)德(de)的(de)核心是(shi)“仁”,他(ta)把(ba)孔子的(de)“仁”,落實于(yu)個(ge)人的(de)行(xing)動中(zhong),而不是(shi)停(ting)留在口(kou)頭(tou)上(shang)。顏(yan)(yan)回(hui)以其高尚的(de)道(dao)德(de)人格影響社會(hui),啟迪后(hou)世(shi)。
天人合一
顏回的言行體現了(le)他善于領略天(tian)地造化(hua)的力量,尊重客(ke)觀(guan)規律,順應自(zi)然,但又重視(shi)人的能(neng)動(dong)性,守道而不(bu)移其(qi)志。顏回有入士為相(xiang)的愿望(wang),希望(wang)通過人的努力,達到(dao)“無伐善,無施勞(lao)”。在條件不(bu)成(cheng)熟時,能(neng)主動(dong)退(tui)讓,待時而行。“用之則行,舍之則藏”,居陋巷簞(dan)食瓢飲不(bu)改其(qi)樂,把自(zi)我(wo)化(hua)于自(zi)然之中(zhong)。“同于大道”(《莊子·大宗師》),使自(zi)我(wo)行動(dong)符(fu)合客(ke)觀(guan)規律。
辯證思維
事物發展到極限會走向反面(mian),這是(shi)(shi)辯證法的觀點之一(yi)。顏(yan)(yan)回(hui)(hui)從(cong)東野畢不愛惜馬(ma)(ma)力推知(zhi)其(qi)(qi)馬(ma)(ma)將逃(tao)跑。魯定(ding)(ding)公(gong)問(wen)何(he)以(yi)知(zhi)其(qi)(qi)馬(ma)(ma)將逃(tao)跑時,顏(yan)(yan)回(hui)(hui)說:“臣以(yi)政(zheng)知(zhi)之。昔舜(shun)巧于(yu)使(shi)民(min),而造(zao)父巧于(yu)使(shi)馬(ma)(ma),舜(shun)不窮(qiong)其(qi)(qi)民(min),造(zao)父不窮(qiong)其(qi)(qi)馬(ma)(ma);是(shi)(shi)以(yi)舜(shun)無失(shi)民(min),造(zao)父無失(shi)馬(ma)(ma)也。今東野畢之馭(yu),上車執(zhi)轡,銜體(ti)正矣;步驟馳騁,朝禮畢矣;歷險致遠(yuan),馬(ma)(ma)力盡矣。然猶求馬(ma)(ma)不已,是(shi)(shi)以(yi)知(zhi)之也。”定(ding)(ding)公(gong)問(wen):“善!可(ke)得(de)少進乎?”顏(yan)(yan)回(hui)(hui)答:“臣聞之,鳥(niao)窮(qiong)則啄,獸(shou)窮(qiong)則攫,人窮(qiong)則詐。自古(gu)及今,未(wei)有窮(qiong)其(qi)(qi)下而無危者(zhe)也。”(《荀子·哀公(gong)》)
顏回在學(xue)習和(he)弘揚孔子(zi)所創立的(de)(de)(de)儒家學(xue)說(shuo)的(de)(de)(de)過程中,總是殫精(jing)竭思,傾注全部心血,再加上“簞食瓢飲”的(de)(de)(de)困苦生活,這種狀況嚴(yan)重地(di)損(sun)害了(le)他的(de)(de)(de)健康。魯哀公(gong)十四(si)年(公(gong)元前481年)夏歷八月二十三(san)日(ri),一代儒學(xue)宗師(shi)顏子(zi)不幸病逝,給世人(ren)留下(xia)了(le)永久的(de)(de)(de)遺憾。由(you)于他的(de)(de)(de)家境十分困難(nan),以至無(wu)力按照當時有關禮(li)儀殯葬,最后經(jing)他的(de)(de)(de)父(fu)親顏路四(si)處籌措,并(bing)在其弟(di)子(zi)及同門(men)好友(you)的(de)(de)(de)幫助下(xia),才勉強完成了(le)葬禮(li)。
《孔(kong)(kong)子家語》中(zhong)有顏回一(yi)篇。據(ju)說顏回非(fei)常聰明(ming),深曉推理之術。他主張為人(ren)(ren)要(yao)謹(jin)慎,克己,多注意自己的(de)行為是否正確……在(zai)孔(kong)(kong)教中(zhong)顏回得到特別的(de)尊重。但是孔(kong)(kong)子門下的(de)學生,有聰明(ming)才智的(de)一(yi)樣有很多--像子路等人(ren)(ren)都可以為代(dai)表。