“Tam Ni” = Trọng Ni–Mâu Ni–Thanh Ni; y thế tức thân thế bất nhị: trị thân tức trị thế. Kết hợp nội đan với công đức “thân quốc đồng trị”, đặc sắc tư tưởng y thế của Mẫn Nhất Đắc.
Ứng dụng: Đạo y / y thế; thân–quốc đồng trị và công quyết nội luyện.
沈一炳授、闵一得重述并注。三尼=仲尼、牟尼、青尼（儒释道）；「世」兼身与世界，主张「即身以医世」——身治则世宁。功从《玄蕴咒》入手游心物初，神持《玉经》云篆，配命宝（坎中一画升透化镇星罡）。实证指标：调至胸怀清静则天都泰定，坤腹通泰则闾阎富庶，四肢通畅则四夷安靖。反对符咒方技之「术」，强调五行正气消息盈虚、真一镕化。祝词与「唵嘈隆娑诃」等为辅，总诀「一念不生」而呼吸自无，戒闭息。
⚡ Ứng dụng: 在个人虚寂调心中完成「身—世」同体的医世行持，属龙门闵派独特的社会—内丹合一法。
🔗 Liên quan: 吕祖师三尼医世说述；古书隐楼藏书；天仙心传
Attributed to Lü, the formula proves that individual cultivation, sage wisdom, and world-healing are one causal continuum: personal qi order radiates as social order when intention is correctly scaled. “Three Ni” (Confucian–Buddhist–Daoist sages) argument is synthetic: medical, ethical, and empty-nature insights must co-operate to “heal the age.” Private stillness without world-responsibility is incomplete causality.
1) Read BaZi not only for private luck but for role-fit that serves others (officer as public function, resource as teaching capacity). 2) Dedicate a portion of practice merit to concrete service matched to chart strengths. 3) Use Confucian timing ethics + Buddhist non-attachment + Daoist qi work in one weekly cycle. 4) When advising leaders, translate chart warnings into institutional hygiene, not only personal talismans. 5) Test practice by whether household/community conflict heat decreases.
Unlike purely eremitic Neidan, this text’s logic is civilizational. It differs from single-school polemics by requiring three-tradition synthesis, and from 《卫生生理学明指》 by extending “medicine” from body to world without dropping the body base.