"There Are Differences In The Same":Zhan Ganquan’s Inheritance And Invention Of Chen Baisha

As for how Ganquan Xinxue inherits and understands the problem of Chen Baisha’s theory,this paper focuses on the internal structure of the system of Chen Zhan’s ontological work by examining and analyzing the historical phased pattern and academic stage characteristics of the development of Zhan Ganquan Thought,so as to excavate and analyze the subtle and rich internal logic of Chen Zhan’s master-apprentice theory at the ontological level and the natural style of Lingnan Xinxue created at the level of Gongfu.Zhanganquan’s inheritance and invention of Chen Baisha can be summarized by "similarities and differences",and this "similarity and differences" characteristics are fully reflected in the four aspects of"cosmic ontology","mentality","nature" and "meditation",and Ganquan adheres to the general purpose of learning in these four aspects and carries out his own theoretical creation.First of all,the formation and development of Zhanganquan’s "Tianli Ontology" is an important symbol of the development of Chen Baisha’s ontology.The important position of Tao" and "Li" in Chen Baisha’s philosophical system is not only reflected in his cosmology,but also in Baisha’s theory of mental nature,it can be said that "Tao" as a bridge structure between Chen Baisha’s cosmic ontology and value ontology,providing a metaphysical transformation hub for the opening of Baisha’s psychology,and making a full foundation for the interpretation and development of "mental body ".It is precisely in Baisha’s theory of "the heart is the Li" that "the heart is the Li" is expounded.On the basis of continuing the "Tian li"as an innate moral basis and objective value norm since the Song Confucianism,Zhan Ganquan confirmed the exemplary guiding role of "Tian li"in the process of kung fu cultivation,and then unveiled the view that the meaning of "Tian Ii" is "naturally self-contained,that is,the so-called Tianli".Secondly,Zhan Ganquan adheres to the theoretical core of Chen Baisha’s "taking nature as the sect",based on the natural tradition of Confucianism,and cites the Taoist pursuit of the realm,and expounds the "Baisha Xinxue" of Guangda from the multi-angle of "nature".Ganquan’s integration of "nature" and "heavenly Li" will realize the interpretation of the nature ontology,and with the realization of "heavenly Li",the ethical meaning of "nature"came into being and provided a natural path for the proposal of natural work and the value pursuit of the meaning world.Ganquan not only promotes the main purpose of nature from the realm meaning,but also reveals the "unordered" characteristics of the "natural ontology"from the specific operation process of the generation of the "ontology" and the development of the "ontology ",emphasizing the situation in which the mind and body naturally flow in the chest under the state of not forgetting or helping.Thirdly,the elaboration of Zhan Ganquan’s "Everything is Nothing but a Mind"and "Big Heart Theory"is the inheritance and advancement of Chen Baisha’s path of heart learning.In terms of the theory of mentality,Ganquan Inheritor said that "the heavens and the earth are established,the universe is out of me,and the universe is in me",advocating the unity of mind and matter.Everything is the unity of subjective cognition and objective reality,which is both the unity of mind and matter in the sense of cognition and the unity of the sense of realm.The unity of the heart and matter of Ganquan is an intermediate state between Cheng Zhu Lixue and Lu WangXinxue,Cheng Zhu Lixue takes things as external,so it is necessary to seek Li for things,and it is an external mental-object relationship Zhan ganquan’s theoretical exposition is more comprehensive and systematic."Xin" in Ganquan mainly refers to human nature,"Sheng" is the core content of human nature,Ganquan said "Xing,the physiology of the heart","Xin" is the business embodied in all things.From the perspective of "Sheng" to see the internal connection between mind and Xing,we can draw the inference that "Xing is Li".This "Xing is Li" is not a formal stipulation of Xing,but from the inherent natural nature of the mind,to give "Xing is Li" the content of fullness,to "Xing is Li" to give psychological meaning.Finally,Zhan Ganquan’s "Recognizing Heavenly Principles Everywhere" is not only a maintenance and creative development of Chen Baisha’s theory of "cultivating a hint of tranquility",but also a confirmation and enlightenment of his own "Heavenly Principles"ontology.Zhan Ganquan’s "Recognizing Heavenly Principles Everywhere" emphasizes the simultaneous progress of knowledge and action in the concept of knowledge and action,and in the theory of cultivation,it emphasizes that in the state of "not forgetting and not helping",it is necessary to reach the middle position of the mental body,and realize the nature of heavenly principles in the practice of personality recognized everywhere.The teaching of"recognizing everywhere" breaks through the "meditation"work of Baisha,emphasizing the removal of the external shackles of movement and stillness,and highlighting the flexibility and accessibility of its gongfu theory.