佛學數位分析《華嚴》「心」：初探「直心」與「深心」的詞義轉變

A Digital Analysis of“Mind”in the Avataṃsaka-sūtra: A Preliminary Examination into the Semantic Change of“Intention”and“Resolute Intention”

對於「心」的相關討論，向來是《大正藏》的討論重點之一。但是《大正藏》無盡浩瀚，使人難以一窺全貌，尤其心的描述更是無窮無盡，要綜觀心的各種學派理論著實讓人難以掌握。面對如此浩瀚的《大正藏》，傳統的文獻研究方式，多半經由爬梳不同文本力求思想上的起點，並致力在該點上窮盡其解釋。但這樣的研究途徑，過分倚賴研究者對於議題的熟悉程度，不僅不易處理大量文獻資料，也可能導致僅從單一研究角度切入，缺乏以由宏觀角度觀察研究問題的缺陷。今日藉由數位工具進行大規模分析，再結合文獻精讀的模式，將可能為上述研究困境，迎來一線解決的曙光。在本研究中，我們利用「CBETA詞彙搜尋與分析」數位工具，廣泛找出《華嚴經》中與「心」相關的高頻詞彙。進一步透過「直心」與「深心」前後語詞的分析，發現「直心」在兩大部《華嚴經》所使用程度差異性頗大。《六十華嚴》著眼於「直心」、「深心」兩詞，《八十華嚴》則著眼於「深心」一詞。從〈十地品〉可知，《六十華嚴》以「直心」、「深心」表示菩提心的意涵，對照《八十華嚴》則以「最上深心」表示菩提心的意涵；其次，在《八十華嚴》的〈離世間品〉中，以「深心」、「增上深心」取代了《六十華嚴》的「直心」、「深心」。

The discussion of“mind”has always been one of the main points of discussion in the Taisho canon. However, the vastness of the Taisho canon makes it difficult for people to obtain a complete picture, especially in the case of the endless descriptions of the mind. It is difficult to have a comprehensive grasp of the theories of the mind by various schools of thought. Faced with such a vast Taisho canon, traditional methods of documentary research mostly seek the starting point of thinking by combing through different texts, and strive to achieve an exhaustive explanation on this point. However, such a research approach relies too much on the researcher's familiarity with the topic, and it is not only difficult to deal with a large amount of literature, but also possible to lead to the flaw in research which is conducted only from a single perspective, without a panoramic study of research issues. Today, large-scale analysis carried out with digital tools, together with intensive literature reading, will usher in the solution to the foregoing research dilemma. In this study, we use the“CBETA Concordance Search and Analysis”digital tool to look extensively for high-frequency vocabulary related to“mind”in the Avataṃsaka-sūtra. After analysis of“intention”(直心) and“resolute intention”(深心) in context, we have found that, in two versions of the Avataṃsaka-sūtra, there is a big difference in the use of these two terms. The sixty-volume version of the Avataṃsaka-sūtra focuses on both“intention”and“resolute intention”, while the eighty-volume version mostly focuses on“resolute intention”. From the chapter“The Ten Grounds”(十地品) , we c an s ee that i n the sixty-volume version both“intention”and“resolute intention”refer to the“bodhi-mind”(菩提心), in contrast with the eighty-volume version in which the“bodhi-mind”is referred to as“supreme resolute intention”(最上深心). Moreover, in the chapter“Transcending the World”(離世間品) of the eighty-volume version,“resolute intention”and“superior resolute intention”(增上深心) replace“intention”and“resolute intention”of the sixty-volume version.