| Bianhua | |
| L: | transformation; metamorphosis |
| P: | biànhuà |
| W: | pien-hua |
| Mi: | pianxua |
| J: | bin3 faa3 |
| H: | pien-fa |
| Wuu: | pi ho |
| Mc: | pjenxwae |
| Oc-Bs: | pron-sqʷʰˤ |
| Rr: | byeonhwa |
| Mr: | pyŏnhwa |
| Hiragana: | へんか |
| Revhep: | henka |
Bianhua, meaning 'transformation' or 'metamorphosis', was a keyword developed in both Daoism and Chinese Buddhism. Daoists used bianhua describing things transforming from one type to another, such as from a caterpillar to a butterfly. Buddhist translators used bianhua for Sanskrit 'manifest through transformations', such as the 'transformation body' of a Buddha's reincarnations.
In the morphology of the Chinese language, is categorized as a "synonymic compound" whose parts are synonyms, e.g., jiannan 艱難 "difficult; hard" compounds jian 艱 "difficult; arduous" and nan 難 "difficult; troublesome".
For the Old Chinese etymologies, Axel Schuessler has bian < *prans "to change" cognate with Tai plian "to change" and perhaps Written Tibetan sprul-ba or ˈpʰrul-ba "juggle; appear; change; transform"; and hua < hŋrôih "to transform' change", e.g., from a fish into a bird; people through education; raw food through cooking", cognate with e < *ŋôi "to move; act; change", with possible Tibeto-Burman etymological links to Kinnauri skwal "to change" or Khaling kʰwaal "to shift; move". Walter Simon proposed the Sino-Tibetan etymological link between Chinese bian "change; transform" and Tibetan language sprul "juggle; perform tricks of illusion; change", and noted that the Chinese and Tibetan Buddhists chose these words to translate the Sanskrit technical vocabulary meaning "change; illusory transformation", such as, both sprul-sku and bianhuashen translate nirmāṇa-kaya "transformation body".
In Modern Standard Chinese usage, biàn 變 or 变 means "change; become, change into; transform; perform (magic/etc.)"; and huà 化 means "change, transform, convert; melt; dissolve, thaw; digest, remove; burn up, incinerate; disguise; [religion] die, pass away". Some common chengyu "four-character idioms" based upon bianhua are: biànhuàduōduān (with "many kinds") "changeable", biànhuàmòcè (with "unmeasurable") "changeable; unpredictable", biànhuàwúcháng (with "changeable") "constantly changing; unending changes", and qiānbiànwànhuà (with "1000" and "10,000") "ever-changing (esp. tides and fortunes)".
The modern Chinese character for bian is classified as a radical-phonetic graph, combining the semantically significant "strike" radical or at the bottom with the phonetic indicator luan (from "words" between two "silk threads") at the top. Bian was first recorded on Zhou dynasty bronze script; "The meaning of the drawing is uncertain, but it contains two hanks of silk, and Xu Shen [in his ca. 100 CE ''[[Shuowen Jiezi]]] said that it meant 'to bring into order', as in spinning or reeling". The modern character for hua is classified as a compound-ideograph, combining the "person" radical or on the left and "spoon" radical on the right. However, in earlier bronze script and oracle script forms of, the right side was originally a "person" upside-down, depicting "a person who flips, changes".[1]
Chinese has a rich lexicon of words meaning "change", including bian, hua, fan "turn over; return; counter; oppose", huan "go/come back; give back; return; repay", yi "change" (as in the Yijing), and yi "shift; adapt; modify; adjust"; and Joseph Needham notes, "the exact meaning of which are sometimes difficult to differentiate".
Semantically distinguishing between bian and hua is multifaceted. Compare these explanations.
The exact difference between [''bian''] and hua is perhaps more uncertain [than ''fan'' "reaction" and ''huan'' "return"]. In modern Chinese usage, [''bian''] tends to signify gradual change, transformation or metamorphosis; while hua tends to mean sudden and profound transmutation or alteration (as in a rapid chemical reaction)—but there is no very strict frontier between the words. [''Bian''] could be used of weather changes, insect metamorphosis, or slow personality transformations; hua may refer to the transition points in dissolving, liquefying, melting, etc., and to profound decay. [''Bian''] tends to be associated with form (xing) and hua with matter ([''zhi'']). When a snowman melts, the form changes ([''bian'']) as the snow melts (hua) to water. In the Sung dynasty, [Cheng Yi] explained bian as implying inward change with full or partial conservation of the external Gestalt or form, and hua as fundamental change in which the outward appearance is also altered.
Hua denotes a fundamental and essential change—a transformation. However, sometimes one also encounters the word [''bian''], denoting external, momentary, or apparent change. A locus classicus for this distinction is in the [''Guanzi''] ...: "The exemplary man ([''shengren'']) changes ([''bian'']) in accordance with the times without transforming [the essence of his being]" ... This in turn permits us to understand the passage in the [''Huangdi neijing suwen''] ...: "When the beings take rise (sheng ...), this is called hua (transformation); when the beings have reached their full development [{{zhi|c=極}}] ... [and consequently have taken on a different appearance], this is called [''bian''] (change).
Bian has the sense of alteration among states of being (for example, from a yin to a yang state, or vice versa) or of variation within defined parameters. It differs from hua, "transformation", in implying alternation or variation rather than fundamental and lasting change. The change from a caterpillar to a butterfly, for example, which is both substantive and irreversible, is a frequently cited instance of hua in the earlier literature. By contrast, a change that involves the realignment of constituent parts in a dynamic system (and that may be or is regularly reversed), such as that from day to night and back again, would be considered an instance of bian.
Wing-Tsit Chan lists bianhua "transfiguration and transformation" as a basic Chinese philosophical concept. Bianhua has very diverse meanings, from basic "change and transformation" to "universal life" or "creation", even referring to the Daoist "science of metamorphosis" and generically "supernatural powers obtained by either magical practices or meditation exercises".
The (c. 4th century) encyclopedic Guanzi text uses bianhua 5 times (3 in the Xinshu "Mind Techniques" chapters). Where the Xingshi "Conditions and Circumstances" chapter says "The Way brings about the transformation of the self", the corresponding "Explanation" chapter elucidates "The Way is the means by which the self is transformed so a person will adhere to correct principles."
The ancient Yijing or Book of Changes has 12 usages of bianhua describing the manifestation of everything in heaven and on earth. All occur in the (c. 3rd century BCE) Ten Wings commentaries, and none in the (c. 7th century BCE) core hexagram and line statements.
For hexagram 1 Qian "The Creative", the Commentary on the Decision says:
Kong Yingda's sub-commentary distinguishes bian and hua: "'Alternation' refers to afterwards changing from a former state, it has gradually changed. This is called 'alteration'. 'Transformation' refers to existence in one moment and absence of existence in the next, it has suddenly changed. This is called 'transformation'."
Bianhua occurs most often (8 times) in the Appended Judgments Commentary or Great Commentary . Three contexts mention the work of divine sages.
In written Japanese, can be pronounced henka "change (state)" (in Kan-on reading) or the Buddhist henge "incarnation" (Go-on reading). The Nihon Kokugo Daijiten (2001) notes both pronunciations were first recorded during the Nara period; henge "A god, Buddha, spirit, etc. that temporarily appearing in human form, or such a thing. Avatar. Reincarnation" (., . . .; c. 810-824 Nihon Ryōiki); and henka "A change from one nature, state, etc. to another, or, such changeability" (.; 827 Keikokushū).
The Daoist idea of bianhua (metamorphosis, or "change and transformation"), "that the certainty that the world is in flux leaves open the possibility that things may transform from one type to another", can be traced from the Zhuangzi through the Shangqing School.
The (c. 3rd century BCE) Zhuangzi was the first Daoist text to explain bianhua "transformation and metamorphosis". The word occurs five times (all in the Outer Chapters), referring to the ability of things to change from one category to another. For instance,
Spring and summer precede, autumn and winter come after—such is the sequence of the four seasons. The myriad things evolve and develop; even twisted little shoots have their own special shapes—such are the gradations of fullness and decline, the flow of transformation and evolution [''bianhua'']. (13)[6]The Zhuangzi text begins with a parable about interspecific metamorphosis.
In the darkness of the Northern Ocean, there is a fish named K'un. The K'un is so big that no one knows how many thousands of tricents [three hundred paces] its body extends. After it metamorphoses [''hua''] into a bird, its name becomes P'eng. The P'eng is so huge that no one knows how many thousands of tricents its back stretches. Rousing itself to flight, its wings are like clouds suspended in the sky. (1)[7]The Zhuangzi uses the closely related word wuhua "transformation of things" ten times, most famously in the story of Zhuangzi dreaming he was a butterfly.
Once upon a time Chuang Chou dreamed that he was a butterfly, a butterfly flitting about happily enjoying himself. He didn't know that he was Chou. Suddenly he awoke and was palpably Chou. He did not know whether he was Chou who had dreamed of being a butterfly or a butterfly dreaming that he was Chou. Now, there must be a difference between Chou and the butterfly. This is called the transformation of things. (2)[8]
A Zhuangzi passage explains change in the sense of evolutionary continuity.
In seeds there are germs [{{zhi|c=幾}}]. When they are found in water they become filaments. When they are found at the border of water and land they become algae. When they germinate in elevated places they become plantain. When the plantain is found in fertile soil it becomes crow's foot. The crow's foot's roots become scarab grubs and its leaves become butterflies. The butterflies soon evolve into insects that are born beneath the stove. They have the appearance of exuviae and are called "house crickets:" After a thousand days the house crickets become birds called "dried surplus bones." The spittle of the dried surplus bones becomes a misty spray and the misty spray becomes mother of vinegar. Midges are born from mother of vinegar; yellow whirligigs are born from fetid wine; blindgnats are born from putrid slimebugs. When goat's-queue couples with bamboo that has not shooted for a long time, they produce greenies. The greenies produce panthers; panthers produce horses; horses produce men; and men return to enter the wellsprings of nature [{{zhi|c=機}}]. The myriad things all come out from the wellsprings and all reenter the wellsprings. (18)[9]
Liu An's (c. 139 BCE) Huainanzi uses bianhua 17 times. For instance, this hunchback story about Ziqiu "Master Seek", adapted from the Zhuangzi (6)[10] description of Ziyu 子輿 "Master Chariot".
Ziqiu had lived for fifty-four years when an injury made him hunchbacked. The arch of his spine was higher than his forehead; his chin pressed down on his chest; his two buttocks were on top; his rectum pointed to the sky. He crawled over to peer at himself in a well: "Amazing! That which fashions and transforms us! How has it turned me into this crumpled thing?" This shows that from his viewpoint, alterations and transformation [''bianhua''] are the same. (7)[11]The Huainanzi describes transformations in nature:[12] "Now the frog becomes a quail, [and] the water scorpion becomes the dragonfly. These give rise to what is not their own kind. Only the sage understands their transformations." To know the bianhua of things is the hallmark of spiritual knowledge.
While the Daodejing text does not use bianhua, its (c. 2nd century CE) commentary attributed to Heshang Gong (lit. "Riverbank Elder") uses the word twice, explaining the transformations of dragons and spirits. The text and commentary for Section 26 says:
Gravity is the root of lightness.
If a prince is not grave, then he is not honoured. If asceticism is not taken seriously, then the spirits are lost. The blossoms and leaves of the herbs and trees are light, therefore they are perishable. The root is heavy, therefore it is lasting.
Quietness is the master of motion.
If a prince is not quiet, then he loses his dignity. If the ascetic is not quiet, then he endangers himself. The dragon is quiet, therefore he is able to transform [''bianhua'']. The tiger is restless, therefore he strives for heavenly faults.[13] Section 39 says:
The spirits acquired unity. Thereby they are magic-endowed.
This means: The spirits acquired unity. Thereby they are able to change [''bianhua''] and to become formless.
The valley-streams acquired unity. Thereby they are filled out.
This means: The valley-streams acquired unity. Therefore they may be filled without ceasing to exist.[14]
The (c. 2nd century CE) Laozi bianhua jing "Scripture of the Transformations of Laozi", which is preserved in a fragmentary (612 CE) Dunhuang manuscript discovered in the Mogao Caves, uses bianhua to describe the many historical reincarnations of Laozi, deified as Laojun "Lord Lao". This text[15] says Laozi "can make himself bright or dark, disappear and then be present, enlarge or diminish himself, coil up or extend himself, put himself above or below, can be vertical or horizontal, (and) can go forward or backward." In every generation, this Master of Emperors cosmically "transforms his own body" in order to teach humanity, through the incarnate power of the Dao, he assumes numerous identities, and leaves behind adapted writings with his teaching. The transformations of Laojun began with the first mythical ruler Fu Xi, included Gautama Buddha, the Yellow Emperor's teacher Guangzhengzi "Master Broadly Complete" (mentioned in the Zhuangzi), and ended with a 155 CE manifestation in the Sichuan region.
Mark Csikszentmihalyi distinguishes between early Daoist discussions that tended to emphasize the way in which bianhua applies to human beings in the same way it does to the natural world, and later Daoism that stressed the potential for the adept to harness bianhua, particularly in the eschatological picture of the Shangqing tradition.
Like Laozi, the diverse spirits of the Shangqing tradition are able to transform themselves, and the adept had to be able to identify their different manifestations. Adepts, in turn, might use bianhua to transform themselves. The Shangqing text Shenzhou qizhuan qibian wutian jing (Scripture of the Divine Continent on the Dance in Heaven in Seven Revolutions and Seven Transformations; CT 1331) describes methods for transforming into clouds, light, fire; water, and dragons.Isabelle Robinet notes that "the powers of metamorphosis had always been a key characteristic of the immortals, but these powers came to be even more central in Shangqing where they were synonymous with deliverance and salvation."
Bianhua was employed by both Daoist mystics and Fangshi magicians. The Daoist adept practices metamorphosis both internally through meditation on colored breaths and gods within the body, and externally using magic to change the appearances of things. Ge Hong's (c. 320 CE) Baopuzi explains these extraordinary powers of Daoists. Describing the multilocation technique called fenxing "divide/multiply the body", Ge Hong says his uncle Ge Xuan could be in several dozen places at once (18):[16] "When guests were present there could be one host speaking with the guests in the house, another host greeting guests beside the stream, and still another host making casts with his fishing line, but the guests were unable to distinguish which was the true one." Yinxing "invisibility" is another manifestation of bianhua. The Baopuzi (16)[17] says: "What is it that the arts of transformation cannot do? May I remind my readers that the human body, which is normally visible, can be made to disappear. Ghosts and gods are normally invisible, but there are ways and means to make them visible. Those capable of operating these methods and prescriptions will be found to abound wherever you go."
Several centuries after Chinese Buddhists borrowed the Daoist meaning of bianhua or hua "manifest through transformation; incarnate", early Tang dynasty Daoists elaborated the Buddhist doctrine about a Buddha's "three bodies" (see below) into a theory that the True Body of the Dao, the Supreme Truth, assumes different metaphoric "bodies" in order to manifest as specific deities, including those in the Laozi bianhuajing. The (late 8th century) Daoist Sanlun yuanzhi [18] explains that: "The saint responds to all things, but his essence is distinct from them. Therefore, since his transcendent root is immobile, he is called the "true body" [''zhenshen'' {{zhi|c=真身}}] and since he propagates the form of the Law, he is called the "responsive body" [''yingshen'' {{zhi|c=應身}}]. This text further contrasts the True Body with the "transformation body" [''huashen'' {{zhi|c=化身}} or ''bianhuashen'', used for ''nirmāṇa-kāya''] and the "trace body" [''jishen'' {{zhi|c=跡身}}], in the sense that all teachings are traces of Truth.
Early Buddhist translators chose Chinese bianhua as the equivalent for Sanskrit nirmāṇa "transformation; supernatural manifestation; reincarnation".
Charles Muller's Digital Dictionary of Buddhism defines bianhua as basically meaning "transformation of things", and distinguishes four senses:
Monier Monier-Williams's Sanskrit-English Dictionary translates nirmāṇa निर्माण as "measuring, measure, reach, extent", "forming, making, creating", "(Buddhist literature) transformation", "essence, essential/best part of anything" (sāra), and "unconformity, impropriety, unbecomingness" (asamañjasa).
The common Buddhist term bianhuashen or huashen (translating nirmāṇakāya) "transformation-body; manifested-body" refers to one of the sanshen (trikāya) "three bodies [of a buddha]" doctrine, along with the fashen (dharmakāya) "dharma-body; truth-body", and baoshen (saṃbhogakāya संभोगकाय) "reward-body; bliss-body". Contexts describing Buddhas manifesting as animals and humans use the related terms bianhuaren (nirmita) "magically manifested human body", bianhuatu (nirmāṇa-kṣetra निर्माण क्षेत्र) "transformation land where the inhabitants reincarnate", and *bianhuasheng (upapāduka उपपादुका) "birth by transformation; miraculous materialization".
Besides bianhua, Buddhist translators used other Chinese bian compounds for Sanskrit words dealing with supernatural manifestations. This semantic complex includes bianxian (with "appearance") translating both vikurvaṇa विकुर्वणा "manifestation through transformation" and prātihārya प्रातिहार्य "miraculous", and shenbian (with "god; divine") translating prātihārya "supernatural/miraculous powers; magical feats" and vikurvana "manifestation; transformation".
Victor Mair traced the historical semantics of Chinese bian before and after the (c. 2nd-3rd century) introduction of Buddhism, when it started being used as to translate Sanskrit nirmāṇa meaning "discontinuity or break with reality (illusion)". The pre-Buddhist concept of Chinese bian referred to "change (from one state to another)", through which one thing becomes another thing. The post-Buddhist concept extended bian to mean "strange" in the sense of "transformation from nothing to something; magically creative power to conjure". The early "strange incident; supernatural transformation" sense of bian became popular during the early Tang dynasty period, for instance, the (c. 668) Fayuan Zhulin "Pearl Grove in the Garden of the Dharma" used bianhua "[miraculous] transformation" to describe strange incidents.
The Neo-Confucian philosopher Zhu Xi's interpretations of the Chinese classics, which scholars and officials from the 12th to 19th centuries considered to be canonical, differentiated between two types of "change": sudden, transformational bian and gradual, evolutionary hua.
For instance, Zhu explained an ambiguous Yijing statement within the Xici zhuan "Commentary on the Appended Phrases",[19] "That which transforms things and fits them together is called change [{{zhi|c=化而裁之謂之變}}]; that which stimulates them and sets them in motion is called continuity", with a lunar analogy:[20] "[The progression] from the first day to the thirtieth day [of a lunar month] is hua (transformation). Having reached this thirtieth day, concluded and made one month, the next day belongs to the next month. This is pien (change)." This "change" distinction also applied to lines in the Yijing hexagrams, which are either unbroken, solid Yang lines or broken, open Yin ones: "Pien is from a yin [line] to a yang [line]. [It] changes suddenly. Therefore, it is called "change" (pien). [The change] from yin to yang naturally grows to become sudden. This is called change. From yang to yin, it gradually goes on vanishing and wearing out."
Zhu Xi used the bian/hua distinction to explain a difficult passage in the Doctrine of the Mean[21] – "When moved, it is change; when changed, it is transformed [{{zhi|c=動則變}}，{{zhi|c=變則化}}]" – "When changed, its old conventions have already been altered, but there still are traces. When transformed, they have completely vanished and transformed, and there are no longer any traces."
Bianhua continues to be a linguistically productive word, as evident in Chinese technical neoloigisms like bianhuali "paradigm", bianhuaqiu "breaking ball", bianhuayu "inflective language", and bianhuamangshi "change blindness".
Footnotes