三、重情重義
　　
　　史書記載子貢在終身侍奉孔子的學友子路過世以后，便承擔起侍奉老師的責任起來。孔子探望病中的孔子，老人正在拄著拐杖在門口散步呢，看到子貢說：”賜，汝來何其晚也。“這句話表面是嗔怪子貢來的晚，實際上是老人這時如深海夜行的孤寂心靈看到前方搖曳的燈塔之光而發出的欣喜之聲，也表明了老人在心靈上對這位自己稱贊為”瑚璉之器“弟子子貢的依賴。
　　
　　因(yin)嘆(tan)而(er)(er)(er)歌(ge)，悲喜涕(ti)下，后(hou)七日乃卒。孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)弟(di)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)三千，而(er)(er)(er)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)貢(gong)(gong)(gong)(gong)(gong)(gong)有(you)幸(xing)成為陪伴(ban)老人(ren)(ren)(ren)走完生(sheng)命(ming)旅(lv)程的(de)(de)(de)(de)(de)人(ren)(ren)(ren)。可(ke)見，他(ta)(ta)對老人(ren)(ren)(ren)的(de)(de)(de)(de)(de)真誠。如果到這里子(zi)(zi)(zi)(zi)(zi)(zi)(zi)貢(gong)(gong)(gong)(gong)(gong)(gong)與孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)的(de)(de)(de)(de)(de)故事就告一(yi)(yi)段落(luo)的(de)(de)(de)(de)(de)話(hua)，已(yi)經讓我們足(zu)夠(gou)感動(dong)了(le)。可(ke)是(shi)(shi)，另據記(ji)(ji)(ji)(ji)載：昔者，孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)沒(mei)。三年(nian)(nian)(nian)之(zhi)(zhi)外，門人(ren)(ren)(ren)治任將歸(gui)，入揖(yi)于子(zi)(zi)(zi)(zi)(zi)(zi)(zi)貢(gong)(gong)(gong)(gong)(gong)(gong)。相向而(er)(er)(er)哭，皆失(shi)(shi)聲，然(ran)(ran)后(hou)歸(gui)。子(zi)(zi)(zi)(zi)(zi)(zi)(zi)貢(gong)(gong)(gong)(gong)(gong)(gong)反，筑室于場，獨居(ju)三年(nian)(nian)(nian)，然(ran)(ran)后(hou)歸(gui)。意思是(shi)(shi)，在(zai)(zai)老師(shi)過(guo)(guo)世(shi)(shi)三年(nian)(nian)(nian)之(zhi)(zhi)后(hou)，守(shou)靈的(de)(de)(de)(de)(de)弟(di)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)們收拾行(xing)囊準備離開(kai)。向子(zi)(zi)(zi)(zi)(zi)(zi)(zi)貢(gong)(gong)(gong)(gong)(gong)(gong)行(xing)揖(yi)禮(li)(li)(li)辭行(xing)（我的(de)(de)(de)(de)(de)看(kan)法是(shi)(shi)繼顏淵，子(zi)(zi)(zi)(zi)(zi)(zi)(zi)路辭世(shi)(shi)，冉有(you)、宰予等(deng)人(ren)(ren)(ren)死于非命(ming)以后(hou)，子(zi)(zi)(zi)(zi)(zi)(zi)(zi)貢(gong)(gong)(gong)(gong)(gong)(gong)儼然(ran)(ran)成為同(tong)學(xue)們德行(xing)最(zui)(zui)高，恐怕也是(shi)(shi)年(nian)(nian)(nian)齡最(zui)(zui)長(chang)的(de)(de)(de)(de)(de)學(xue)兄（史書(shu)(shu)記(ji)(ji)(ji)(ji)載：子(zi)(zi)(zi)(zi)(zi)(zi)(zi)貢(gong)(gong)(gong)(gong)(gong)(gong)小(xiao)孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)三十一(yi)(yi)歲。有(you)史可(ke)查孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)的(de)(de)(de)(de)(de)弟(di)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)門人(ren)(ren)(ren)中年(nian)(nian)(nian)齡長(chang)于子(zi)(zi)(zi)(zi)(zi)(zi)(zi)貢(gong)(gong)(gong)(gong)(gong)(gong)的(de)(de)(de)(de)(de)有(you)11人(ren)(ren)(ren)，已(yi)經過(guo)(guo)世(shi)(shi)的(de)(de)(de)(de)(de)諸弟(di)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)包括我們前邊所說得(de)，還(huan)有(you)一(yi)(yi)些史書(shu)(shu)或有(you)記(ji)(ji)(ji)(ji)載或失(shi)(shi)于記(ji)(ji)(ji)(ji)載。）所以大(da)(da)家會入揖(yi)于子(zi)(zi)(zi)(zi)(zi)(zi)(zi)貢(gong)(gong)(gong)(gong)(gong)(gong)，向子(zi)(zi)(zi)(zi)(zi)(zi)(zi)貢(gong)(gong)(gong)(gong)(gong)(gong)行(xing)揖(yi)禮(li)(li)(li)道別。（揖(yi)禮(li)(li)(li)：禮(li)(li)(li)記(ji)(ji)(ji)(ji)記(ji)(ji)(ji)(ji)載揖(yi)禮(li)(li)(li)在(zai)(zai)三代之(zhi)(zhi)禮(li)(li)(li)中屬于上行(xing)之(zhi)(zhi)禮(li)(li)(li)，受禮(li)(li)(li)者無須回(hui)禮(li)(li)(li)。）大(da)(da)家你看(kan)我，我看(kan)你，淚眼摩娑(suo)，痛苦失(shi)(shi)聲。而(er)(er)(er)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)貢(gong)(gong)(gong)(gong)(gong)(gong)則回(hui)到靈地，在(zai)(zai)孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)墓旁搭起茅屋，獨居(ju)守(shou)靈達三年(nian)(nian)(nian)，才依依不(bu)舍的(de)(de)(de)(de)(de)離開(kai)。簡單(dan)而(er)(er)(er)言孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)過(guo)(guo)時后(hou)門人(ren)(ren)(ren)弟(di)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)守(shou)孝三年(nian)(nian)(nian)，而(er)(er)(er)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)貢(gong)(gong)(gong)(gong)(gong)(gong)守(shou)孝達六年(nian)(nian)(nian)之(zhi)(zhi)久。要知(zhi)道孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)娑(suo)推崇的(de)(de)(de)(de)(de)三代之(zhi)(zhi)禮(li)(li)(li)，父(fu)母過(guo)(guo)世(shi)(shi)，守(shou)靈也不(bu)過(guo)(guo)三年(nian)(nian)(nian)。要知(zhi)道在(zai)(zai)孔(kong)(kong)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)看(kan)來”父(fu)死三年(nian)(nian)(nian)，不(bu)敢改父(fu)之(zhi)(zhi)道。“也算是(shi)(shi)孝了(le)，而(er)(er)(er)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)貢(gong)(gong)(gong)(gong)(gong)(gong)守(shou)孝六年(nian)(nian)(nian)。不(bu)可(ke)謂(wei)不(bu)孝矣。不(bu)可(ke)謂(wei)不(bu)重情重義也。試(shi)想我們今人(ren)(ren)(ren)，直(zhi)系親屬過(guo)(guo)世(shi)(shi)請(qing)假也不(bu)過(guo)(guo)7天；我不(bu)知(zhi)道是(shi)(shi)進(jin)步(bu)，還(huan)是(shi)(shi)人(ren)(ren)(ren)類情感的(de)(de)(de)(de)(de)退步(bu)。有(you)人(ren)(ren)(ren)說，現(xian)在(zai)(zai)生(sheng)存壓力這么(me)大(da)(da)，這是(shi)(shi)不(bu)能比(bi)的(de)(de)(de)(de)(de)。我無話(hua)可(ke)說。只是(shi)(shi)，提醒諸位(wei)相對于其(qi)他(ta)(ta)的(de)(de)(de)(de)(de)門人(ren)(ren)(ren)弟(di)子(zi)(zi)(zi)(zi)(zi)(zi)(zi)，子(zi)(zi)(zi)(zi)(zi)(zi)(zi)貢(gong)(gong)(gong)(gong)(gong)(gong)并不(bu)是(shi)(shi)純粹的(de)(de)(de)(de)(de)文人(ren)(ren)(ren)，他(ta)(ta)既(ji)做過(guo)(guo)魯(lu)衛兩國的(de)(de)(de)(de)(de)相，有(you)是(shi)(shi)一(yi)(yi)位(wei)”好(hao)廢舉(ju)，與時轉貨(huo)貲“的(de)(de)(de)(de)(de)商人(ren)(ren)(ren)。顯然(ran)(ran)，他(ta)(ta)應該比(bi)其(qi)他(ta)(ta)的(de)(de)(de)(de)(de)同(tong)學(xue)更有(you)理由三年(nian)(nian)(nian)而(er)(er)(er)辭，也比(bi)其(qi)他(ta)(ta)的(de)(de)(de)(de)(de)同(tong)學(xue)更看(kan)重時間的(de)(de)(de)(de)(de)價值(zhi)。而(er)(er)(er)他(ta)(ta)做到了(le)三年(nian)(nian)(nian)而(er)(er)(er)后(hou)歸(gui)。難道不(bu)值(zhi)得(de)我們擊(ji)節而(er)(er)(er)嘆(tan)嗎(ma)？

　　四、經營有道
　　
　　前文我們提到《史記？仲尼弟子列傳第七》、《貨殖列傳序》分別記載子貢：好廢舉，與時轉貨貲；既學于仲尼，退而仕于衛，廢著鬻財于曹、魯之閑，七十子之徒，賜最為饒益。原憲不厭糟糠，匿于窮巷；結駟連騎，束帛之幣以聘享諸侯。可見子貢在儒家修身、齊家、治國、平天下之間找到了一條成功的道路。這條路具體說來便是從事貨物販賣以謀利。他能夠捕捉商機，且堅持人棄我取，賤入貴出的經營策略，從而達到了亦官亦商，以儒亦商最高的儒商境界。也可以說子貢是我國歷史上最早的儒、官一體的儒商。要知道在當時的時代，商業的地位還是非常低賤的，是哪些達官貴人們所不屑一顧，子貢下海的勇氣和魄力遠見顯然令我等佩服之至。但是，我更傾向于子貢之所以選擇亦官亦商，是懷著”有博施于民而濟眾的理想，也是懷著弘揚老師的絕學，發揚老師的事業的志愿身體力行老師的學說，繼承發揚老師的衣缽。從政，是實踐老師政治理想，慰藉老人周游列國，行教四方途中，楚狂接輿，荷杖老人，路戲小兒，對老師極盡諷刺挖苦之能事，讓老人倍受打擊而感嘆：吾道不行，知之矣的傷感；慰藉老人被人成為喪家之狗，而不得不自嘲“謂似喪家之狗，然哉！然哉！”的無奈與心酸。經商，是為了“以身證道”讓老師的學說得以更好的傳播，證明老師學說的功用，從而使老師名揚天下。“德潤身，富潤屋，心廣體胖。故君子必誠其意。”豈不是子貢的寫照。一千多年后，宋朝的張橫溪張載的“為往圣續絕學，為萬世開太平”這句話用于評價子貢我覺得也不為過。
　　
　　作為一名商人，子貢無疑是成功，盡管他“喜揚人之美，不能匿人之過”，似乎并不夠圓滑，但是，“子貢方人，子曰：賜也，賢乎哉。夫我則不暇。”對于子貢的人際關系能力情商之高連老夫子也紫檀弗如。僅此一點，在那個時代足夠了，足以使他“嘗相魯衛，家累千金，卒終于齊，和他的老師一樣彪炳丹帛，綿澤后世了。
　　
　　五、結束語
　　
　　子(zi)貢生活的時代距離(li)我們已經兩千(qian)余年了，斯人(ren)長已也。但(dan)是(shi)，子(zi)貢的為(wei)人(ren)風范和經商之道，對我們今(jin)人(ren)來(lai)說，難道不(bu)是(shi)一(yi)份感動，不(bu)是(shi)一(yi)份難得的精神財富嗎？