思想史中的耶律楚材：兼論金元之際三教調和論的特殊成因

學界以往對耶律楚材的研究多偏重其外在事功一面，對其人思想重要性與代表性的認識則有所不足。本文企圖將耶律楚材置於當時的思想脈絡之中，探討在蒙古政權初入中原之時，作為南方道學道統正式征服北方金代學統之前的一種思想型態，其心靈的實質內涵為何。全文共分為兩大節：第一節除了參照家學淵源與師友交遊之外，主要是以觀念史的方法，分別探討耶律氏心中儒、釋、道三教之成分。第二節則在第一節的基礎上，進一步申論耶律氏思想中客觀存在的三教關係，並兼及其人在主觀上所提倡之三教調和論。本文主張耶律楚材的思想不僅僅是前人所歸納的「佛學為體，儒學為用」，而是又滲透了道家思想的因子，借用陳弱水教授的解釋架構來說，或可以「外儒內佛含道」一語凸顯其意義。受到金代盛行之三教合一的思想趨勢，及其師萬松行秀的影響，耶律楚材也力主三教調和。出於自身的理念，也因處於蒙古人統治，從而賤視儒者的特殊環境之下，耶律氏特別反對道學家的排佛見解，寄望以此為儒教保存一線生機。以耶律楚材等人為代表的金末儒學傳統，面對內外兼顧的程朱道學思想，最後雖因各種因素而為之消亡，但耶律氏作為大蒙古國時期參與汗廷的主要儒士，其思想型態對此後元儒之調和傾向仍有不容忽視的示範作用。

關鍵字

耶律楚材；金代儒學；道學；三教關係；三教調和論

並列摘要

This paper reexamines the thought and mindset of Yeh-lu Ch'u-ts'ai (1190-1244). The aim is to illustrate that he was not only an eminent figure in the political history of ”Yeke Mongghol ulus” (Great Mongol Nation,) but held values of some significance in intellectual history. A common view among past studies of Yeh-lu Ch'u-ts'ai holds that he embodies the most evident aspects of sinicification in Chinese history as an outstanding practical statesman. This paper tries to put him in the intellectual context instead, and argues that Yeh-lu's mindset actually represented a typical model in the beginning of Mongolian conquest of the North until the southern Tao-hsueh orthodox overcome the northern tradition of learning in the end. The author hopes that this paper may contribute to a deepened understanding of theprecondition of this transition. This paper is basically divided into two sections. The first gives a general description of the Buddhist, Confucian and Taoist ingredients in Yeh-lu Ch'u-ts'ai's thought through an analysis of several recurrent themes in his poems. The second draws both emic and etic points of view to explain the weight and balance of three teachings as well as the syncretism of the three in Yeh-lu's mindset. Different from previous scholars who conclude that Yeh-lu Ch'u-ts'ai was solely ”Buddhism for the substance, Confucianism for the functions,” this paper maintains that, by adopting and also adapting Prof. Jo-shui Chen's conceptualization, Yeh-lu could be more accurately addressed as ”Buddhism within, Confucianism without and Taoism included.” Under the peculiar environment of Mongolian rule, and also heavily influenced by his Buddhist master Wan-sung Hsing-hsiu (1166-1246), Yeh-lu Ch'u-ts'ai couldn't accept the radical anti-Buddhism by those southern Tao-hsueh literati. On the contrary, he deliberately embraced the syncretism of three teachings to preserve the vitality of Confucianism that was at stake. Therefore Yeh-lu's ideas were not only inherited from the traditional medieval mentality, but evolved to accommodate to the new situation. On the whole, he was a typical element to his own times and space.