Английская Википедия:Bianhua

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Шаблон:Short description Шаблон:Title language Шаблон:Infobox Chinese 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 Шаблон:Transliteration 'manifest through transformations', such as the Шаблон:Transliteration 'transformation body' of a Buddha's reincarnations.

Terminology

In the morphology of the Chinese language, Шаблон:Zhi 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".Шаблон:R

For the Old Chinese etymologies, Axel SchuesslerШаблон:R has bian Шаблон:Zhi < *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 Шаблон:Zhi "to transform' change", e.g., from a fish into a bird; people through education; raw food through cooking", cognate with e < *ŋôi Шаблон:Zhi "to move; act; change", with possible Tibeto-Burman etymological links to Kinnauri skwal "to change" or Khaling kʰwaal "to shift; move". Walter SimonШаблон:R 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 Шаблон:Zhi 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".Шаблон:R Some common chengyu "four-character idioms" based upon bianhua are: biànhuàduōduān Шаблон:Zhi (with "many kinds") "changeable", biànhuàmòcè Шаблон:Zhi (with "unmeasurable") "changeable; unpredictable", biànhuàwúcháng Шаблон:Zhi (with "changeable") "constantly changing; unending changes", and qiānbiànwànhuà Шаблон:Zhi (with "1000" and "10,000") "ever-changing (esp. tides and fortunes)".

The modern Chinese character Шаблон:Zhi for bian is classified as a radical-phonetic graph, combining the semantically significant "strike" radical Шаблон:Linktext or Шаблон:Linktext at the bottom with the phonetic indicator luan Шаблон:Linktext (from Шаблон:Linktext "words" between two Шаблон:Linktext "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".Шаблон:Sfn The modern character Шаблон:Zhi for hua is classified as a compound-ideograph, combining the "person" radical Шаблон:Linktext or Шаблон:Linktext on the left and "spoon" radical Шаблон:Linktext on the right. However, in earlier bronze script and oracle script forms of Шаблон:Zhi, the right side was originally a Шаблон:Zhi "person" upside-down, depicting "a person who flips, changes".[1]

Chinese has a rich lexicon of words meaning "change", including bian, hua, fan Шаблон:Zhi "turn over; return; counter; oppose", huan Шаблон:Zhi "go/come back; give back; return; repay", yi Шаблон:Zhi "change" (as in the Yijing), and yi Шаблон:Zhi "shift; adapt; modify; adjust"; and Joseph Needham notes, "the exact meaning of which are sometimes difficult to differentiate".Шаблон:R

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.Шаблон:R

Hua Шаблон:Zhi 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 Шаблон:Zhi ...), this is called hua (transformation); when the beings have reached their full development [[[:Шаблон:Zhi]]] ... [and consequently have taken on a different appearance], this is called [bian] (change).Шаблон:R

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 Шаблон:Zhi, "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.Шаблон:Sfn

Wing-Tsit Chan lists bianhua "transfiguration and transformation" as a basic Chinese philosophical concept.Шаблон:R 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".Шаблон:Sfn

Early usages

The (c. 4th century) encyclopedic Guanzi text uses bianhua 5 times (3 in the Xinshu Шаблон:Zhi "Mind Techniques" chapters). Where the Xingshi Шаблон:Zhi "Conditions and Circumstances" chapter says "The Way brings about the transformation of the self", the corresponding Шаблон:Zhi "Explanation" chapter elucidates "The Way is the means by which the self is transformed so a person will adhere to correct principles."Шаблон:R

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 Шаблон:Zhi "The Creative", the Commentary on the Decision (Шаблон:Zhi) says:

  • The way of the Creative works through change and transformation, so that each thing receives its true nature and destiny and comes into permanent accord with the Great Harmony; this is what furthers and what perseveres.[2]

Kong Yingda's sub-commentaryШаблон:R 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 (Шаблон:Zhi) or Great Commentary (Шаблон:Zhi). Three contexts mention the work of divine sages.

  • The holy sages were able to survey all the confused diversities under heaven. They observed forms and phenomena and made representations of things and their attributes [which became the basis for the Yijing]... Through observation and discussion they [the holy sages] perfected the changes and seasons.[3]
  • The Master [presumably Confucius] said: Whoever knows the tao of the changes and transformations, knows the action of the gods".[4]
  • Heaven creates divine things; the holy sage takes them as models. Heaven and earth change and transform; the holy sage imitates them.[5]

In written Japanese, Шаблон:Zhi can be pronounced henka "change (state)" (in Kan-on reading) or the Buddhist henge Шаблон:Zhi "incarnation" (Go-on reading). The Nihon Kokugo Daijiten (2001) notes both pronunciations were first recorded during the Nara period; henge Шаблон:Zhi "A god, Buddha, spirit, etc. that temporarily appearing in human form, or such a thing. Avatar. Reincarnation" (Шаблон:Zhi, Шаблон:Zhi. Шаблон:Zhi, Шаблон:Zhi. Шаблон:Zhi (Шаблон:Zhi). Шаблон:Zhi (Шаблон:Zhi).; c. 810-824 Nihon Ryōiki); and henka Шаблон:Zhi "A change from one nature, state, etc. to another, or, such changeability" (Шаблон:Zhi, Шаблон:Zhi, Шаблон:Zhi, Шаблон:Zhi.; 827 Keikokushū).

Daoist usages

Шаблон:Taoism 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",Шаблон:R 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 Шаблон:Zhi "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 [[[:Шаблон:Zhi]]]. 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 [[[:Шаблон:Zhi]]]. 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 Шаблон:Zhi "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.Шаблон:Sfn

While the Daodejing text does not use bianhua, its (c. 2nd century CE) commentary attributed to Heshang Gong Шаблон:Zhi (lit. "Riverbank Elder") uses the word twice, explaining the transformations of dragons and spirits. The text and commentary for Section 26 (Шаблон:Zhi) 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 (Шаблон:Zhi) 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 Шаблон:Zhi "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 Шаблон:Zhi, deified as Laojun Шаблон:Zhi "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.Шаблон:R The transformations of Laojun began with the first mythical ruler Fu Xi, included Gautama Buddha, the Yellow Emperor's teacher Guangzhengzi Шаблон:Zhi "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,Шаблон:R 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 Шаблон:Zhi (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.Шаблон:R

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."Шаблон:R

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.Шаблон:Sfn 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 Шаблон:Zhi "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 Шаблон:Zhi[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 Шаблон:Zhi] and since he propagates the form of the Law, he is called the "responsive body" [yingshen Шаблон:Zhi]. This text further contrasts the True Body with the "transformation body" [huashen Шаблон:Zhi or bianhuashen, used for nirmāṇa-kāya] and the "trace body" [jishen Шаблон:Zhi], in the sense that all teachings are traces of Truth.Шаблон:Sfn

Buddhist usages

Шаблон:Buddhism Early Buddhist translators chose Chinese bianhua Шаблон:Zhi as the equivalent for Sanskrit nirmāṇa "transformation; supernatural manifestation; reincarnation".

Charles Muller's Digital Dictionary of BuddhismШаблон:R defines bianhua as basically meaning "transformation of things", and distinguishes four senses:

  1. (Skt. nirmāṇa) The transformation of myriad forms in manifesting appearances, especially the mutation of buddhas and bodhisattvas, e.g. Шаблон:Zhi becoming men; also Шаблон:Zhi the land where they dwell, whether the Pure Land or any impure world where they live for its enlightenment.
  2. To transform, change, change into, become. To manifest through supernormal power.
  3. The mind that discriminates all objects as having inherent existence (sixth and seventh consciousnesses).
  4. The third of the four kinds of reality-bodies of the Buddha, according to Yogâcāra.

Monier Monier-Williams's Sanskrit-English DictionaryШаблон:R 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 Шаблон:Zhi or huashen Шаблон:Zhi (translating nirmāṇakāya) "transformation-body; manifested-body" refers to one of the sanshen Шаблон:Zhi (trikāya) "three bodies [of a buddha]" doctrine, along with the fashen Шаблон:Zhi (dharmakāya) "dharma-body; truth-body", and baoshen Шаблон:Zhi (saṃbhogakāya संभोगकाय) "reward-body; bliss-body". Contexts describing Buddhas manifesting as animals and humans use the related terms bianhuaren Шаблон:Zhi (nirmita) "magically manifested human body", bianhuatu Шаблон:Zhi (nirmāṇa-kṣetra निर्माण क्षेत्र) "transformation land where the inhabitants reincarnate", and *bianhuasheng Шаблон:Zhi (upapāduka उपपादुका) "birth by transformation; miraculous materialization".

Besides bianhua Шаблон:Zhi, Buddhist translators used other Chinese bian compounds for Sanskrit words dealing with supernatural manifestations.Шаблон:Sfn This semantic complex includes bianxian Шаблон:Zhi (with "appearance") translating both vikurvaṇa विकुर्वणा "manifestation through transformation" and prātihārya प्रातिहार्य "miraculous", and shenbian Шаблон:Zhi (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)".Шаблон:Sfn 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.

Later usages

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 Шаблон:Zhi "Commentary on the Appended Phrases",[19] "That which transforms things and fits them together is called change [[[:Шаблон:Zhi]]]; 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 [[[:Шаблон:Zhi]]，Шаблон:Zhi]" – "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 Шаблон:Zhi "breaking ball", bianhuayu Шаблон:Zhi "inflective language", and bianhuamangshi Шаблон:Zhi "change blindness".

See also

References

Footnotes Шаблон:Reflist

Further reading

  • Graham, Angus C. (1993), Yin-Yang and the Nature of Correlative Thinking, Institute of East Asian Philosophies.
  • Soothill, William Edward and Lewis Hodous (1937), A Dictionary of Chinese Buddhist Terms: with Sanskrit and English Equivalents and a Sanskrit-Pali Index, Kegan Paul.

External links

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  1. ↑ Wenlin dictionary, 2012.Шаблон:Full citation needed
  2. ↑ Tr. Шаблон:Harvnb.
  3. ↑ Tr. Шаблон:Harvnb.
  4. ↑ Tr. Шаблон:Harvnb.
  5. ↑ Tr. Шаблон:Harvnb.
  6. ↑ Tr. Шаблон:Harvnb.
  7. ↑ Tr. Шаблон:Harvnb.
  8. ↑ Tr. Шаблон:Harvnb.
  9. ↑ Tr. Шаблон:Harvnb.
  10. ↑ Tr. Шаблон:Harvnb.
  11. ↑ Tr. Шаблон:Harvnb.
  12. ↑ Tr. Шаблон:Harvnb.
  13. ↑ Tr. Шаблон:Harvnb.
  14. ↑ Tr. Шаблон:Harvnb.
  15. ↑ Tr. Шаблон:Harvnb.
  16. ↑ Tr. Шаблон:Harvnb.
  17. ↑ Tr. Шаблон:Harvnb.
  18. ↑ Tr. Шаблон:Harvnb.
  19. ↑ Tr. Шаблон:Harvnb.
  20. ↑ Tr. Шаблон:Harvnb.
  21. ↑ Tr. Шаблон:Harvnb.
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