The Three Ni Doctrine of Healing the World: A New Breakthrough in Qing Dynasty Daoism’s Interpretation of the “Inner Sage, Outer King” Ideal Within the Three Teachings Unity Movement

Abstract

The Three Ni Doctrine of Healing the World 三尼醫世說 is a product of the Three Teachings Unity 三教合一 movement during the Ming and Qing dynasties. This doctrine is believed to have been directly transmitted by Confucius (Ch. Zhong Ni 仲尼), Shakyamuni (Ch. Mu Ni 牟尼), and Laozi (Ch. Qing Ni 青尼), which is why it is referred to as the “Three Ni”. After being extensively refined by the Qing dynasty Daoist Min Yide, the doctrine evolved into a complete theoretical system for healing the world. It advocates for the connection between humans and the world through “qi” 氣. By properly regulating the qi within the individual, one can influence the qi of the world, thereby achieving governance of the world through personal inner alchemical cultivation. The doctrine addresses the challenge of reconciling personal cultivation with the salvation of all beings after Daoism’s decline in political influence. It marks a significant breakthrough in the traditional Chinese ideal of “Inner Sage, Outer King” 內聖外王. Furthermore, Min integrated the Three Ni Doctrine with the Celestial Immortality teachings of Jing’ai Mountain Daoism, creating a systematic Daoist orthodoxy known as the “Heart Lineage of the Most High” (Ch. Taishang Xinzong 太上心宗). This initiative highlights the courage of Qing dynasty Daoist elites in reforming themselves to preserve Daoism’s status within the broader context of the Three Teachings Unity movement.

1. Introduction

During the Ming (1368–1644) and Qing (1636–1912) dynasties, the ideology of the Three Teachings Unity1 三教合一 reached its peak in China. This trend of thought deeply influenced all levels of society, from the ruling elite to common folk, becoming a central intellectual and cultural framework. Particularly during the Qing Dynasty, when Daoism faced varying degrees of suppression as a result of official ideology, its advocacy for the unity of the Three Teachings became more assertive. In this context, the Three Ni Doctrine of Healing the World 三尼醫世說 emerged, which emphasized the equal importance of self-cultivation and country governance. It fully absorbed Confucian and Buddhist ideas, serving as a highly creative theoretical outcome of the ancient concept of “inner sage, outer king”2內聖外王 within the framework of the Three Teachings Unity. The “Three Ni” refer to the three sages of the Three Teachings: Confucius (Ch. Zhong Ni 仲尼), Shakyamuni (Ch. Mu Ni 牟尼), and Laozi (Ch. Qing Ni 青尼). The systematic exposition of the Three Ni Doctrine of Healing the World is primarily found in the writings of Min Yide 閔一得.

Min Yide (1749/1758–1836), the 11th generation successor of the Quanzhen Longmen Sect, was a renowned Daoist figure in the Jiangnan 江南 region during the Qing Dynasty. A prolific writer, he produced an extensive body of work. Among his notable contributions are The Jin’gai Xindeng (Transmission of the Lamp of Mind from Mt. Jin’gai 金蓋心燈, abbr. JGXD), which provides a systematic account of the history of the Quanzhen Longmen sect, and The Gu Shuyinlou Cangshu (Collection from the Ancient Hidden Pavilion of Books 古書隱樓藏書, abbr. GSYLCS), a work that expounds on the principles and methods of Daoist cultivation. The latter includes over twenty texts, many of which were written or compiled by Min Yide himself.3

Min Yide hailed from the prestigious and influential Min family, renowned for its strict adherence to Confucian traditions. While he began his Daoist journey at the age of nine under the tutelage of Gao Dongli4 高東籬 (1616–1768) and primarily studied with Gao’s esteemed disciple, Shen Yibing5 沈一炳 (1708–1786), he was also deeply shaped by his family’s Confucian values. In his middle years, Min Yide took a government position in Yunnan 雲南, where he encountered Tantric Buddhist teachings from Huang Shouzhong6 黃守中 (fl. 13th–18th century), indicating that his spiritual path was not confined to the orthodox Quanzhen Daoism of his time.

It was perhaps in this intellectual context that Min Yide, later in life, established the Longmen Convenient Method 龍門方便法門 while living in the Jin’gai Mountain 金蓋山 in Huzhou湖州, Zhejiang 浙江. This new system aimed to integrate the principles of Confucianism, Daoism, and Buddhism. It had no high entrance barriers, did not restrict membership based on whether one was a monk or layperson, and welcomed individuals from diverse backgrounds. Later generations have commented, “Since Patriarch Min introduced the Longmen Convenient Method, more than half of those who joined had no prior religious background. As a result, more and more people shifted from Confucianism to Daoism, and the Longmen Convenient Method has spread widely. Today, our branches can be found throughout Jiangsu 江蘇, Zhejiang, and the coastal regions”. 自閔祖啟方便法派而後, 半多出於俗居有志之士, 於是儒而道者日益多, 推行教法日益廣. 今者雲壇競遍於江浙、海上 (Hu et al. 1994, p. 473, vol. 31).

As a simple and accessible method, the Longmen Convenient Method, while emphasizing the integration of the Three Teachings, was primarily established out of a universal religious sentiment, with the aim of expanding its mass following while benefiting society. In contrast, the Three Ni Doctrine of Healing the World more truly reflects the theoretical depth of Daoism in the Qing Dynasty within the context of the Three Teachings Unity ideology.

Research on the Three Ni Doctrine of Healing the World has been extensive. Gai Jianmin 蓋建民 has clearly pointed out that this doctrine is a product of the integration of the Three Teachings during the Ming and Qing dynasties. He argues that Daoism’s concepts of “Unity of Heaven and Humanity” and “Governing the Body and the World as One” form the theoretical foundations of the Doctrine of Healing the World (Gai 2002). Both Chen Yun 陳雲 and Monica Esposito have recognized the Three Ni Doctrine as a core element of Min Yide’s philosophy. However, Chen emphasizes the position of the Three Ni Doctrine within Min Yide’s broader thought (Chen 2008), while Esposito highlights Min Yide’s theoretical inheritance from and innovation beyond his predecessor, Wang Changyue7 王常月 (Esposito 2001). Zhang Guangbao 張廣保 has noted that Min Yide’s Three Ni Doctrine is directly connected to Zhang Yuchu8 張宇初 (1359–1410) of the Ming Dynasty and the teachings of Patriarch Lü on Celestial Immortality9 呂祖天仙教, which gained popularity during that period. This suggests a new trend in Daoism during the Ming and Qing dynasties, one that focused on reality and actively engaged with society. It proved that Daoism did not decline but instead entered a phase of creative transformation (G. Zhang 2024). Wu Yuhao 伍宇昊 argues that while Min Yide was trained in Quanzhen Daoism from a young age, he was born into a Confucian family and also received teachings from Tantric Buddhism. This eclectic background naturally made him highly receptive to doctrines like the Three Ni Doctrine, which are rooted in cultural fusion (Wu 2019, 2022).

This article builds upon the perspectives of the previous works, but it further explores the relationship between The Three Ni Doctrine of Healing the World and the “Heart Lineage of the Most High” (Ch. Taishang Xinzong 太上心宗), a systematic Daoist orthodoxy established by Min Yide, through the lens of Daoist reform under the Three Teachings Unity movement during the Ming and Qing dynasties. The goal is to demonstrate that the theoretical innovation behind The Three Ni Doctrine is not simply the result of the natural evolution of theory or individual academic interest but instead emerges from the intrinsic needs of Daoist development and sectarian continuity. Reading this article will offer readers a deeper insight into the evolution of Daoism during the Qing Dynasty.

2. The Transmission History of the Explanations of the Three Ni Doctrine of Healing the World by Patriarch Lü

The formal introduction and systematic exposition of the Three Ni Doctrine of Healing the World is primarily found in the book, The Explanations of the Three Ni’s Doctrine of Healing the World by Patriarch Lü (呂祖師三尼醫世說述, abbr. YSSS). At the end of this work, there are two supplementary texts: A Personal Reading of the Explanations of the Three Ni’s Doctrine of Healing the World by Patriarch Lü (讀呂祖師三尼醫世說述管窺, abbr. YSGK) by Min Yide and Practices and Formulae on the Three Ni’s Doctrine of Healing the World by Patriarch Lü (呂祖師三尼醫世功訣, abbr. YSGJ), transmitted by Shen Yibing. Additionally, the Healing the World thought is scattered throughout other parts of the GSYLCS (Chen 2008), from which the intellectual orientation of Min Yide can be discerned.

In the preface to the YSSS, Min Yide quotes his master, Gao Dongli, to outline the transmission history of the book:

I have once seen the inner chapters of The Book in Bamboo Casket 篑中书 pub-lished by Wang Longxi 王龍溪 (1498–1583), a disciple of Wang Yangming王陽明 (1472–1529), which imparts the great doctrine of Fuxi 伏羲 and the Yellow Emperor 黃帝 in Govern the World through the Body 以身治世. I have also heard that my disciple, Shen Yibing, had several encounters with the immortal Li Niwan10 李泥丸, during which Shen Yibing inquired about the deeper meaning of the Three Ni. Li Niwan said, “This doctrine is passed down from Fuxi and the Yellow Emperor. The three great sages, Zhong Ni, Qing Ni, and Mu Ni elucidated it in order to established its teaching. The followers of these Three Teachings all reported how to enter this way. This was collected in a compilation that some called “explanations” (Ch. Shuoshu 說述) and others “heart transmission” (Ch. Xinchuan 心傳), “practices and formulae” (Ch. Gongjue 功訣), or “practical uses” (Ch. Gongyong 功用). At present, it is scattered or lost”.

吾曾見於王陽明先生簣中書之內編, 其門人王龍溪刻以傳世者, 是羲黃以身治世之大道也. 又嘗聞諸駐世神仙李泥丸, 吾門下沈一炳, 曾三遇之, 一炳嘗以三尼兩字, 叩於泥丸, 泥丸曰: “此道傳自羲黃, 仲尼牟尼青尼三大聖人, 闡以立教, 三家之徒各述其入門之徑, 集成一編, 或曰說述, 或曰心傳, 或曰功訣, 或曰功用”. 今散軼矣.

(Min et al. 2010, p. 575)

Gao Dongli once claimed to have personally seen the teachings passed down by Wang Yangming’s disciple, which included the doctrine of Govern the World through the Body, as taught by Fuxi and the Yellow Emperor. This was presented as evidence that the Three Ni Doctrine of Healing the World was not a fabrication but had a legitimate lineage of transmission. According to Gao, the concept of Healing the World was not confined to Daoism alone; it was also found within Buddhism and Confucianism, although these versions have largely been lost over time. Additionally, the Original Preface 原序of the YSSS, written by Tao Shi’an11 陶石庵 (?–1692), notes that this doctrine originally had sacred texts, with each of the Three Teachings providing their own Explanations based on these texts. However, the Confucian and Buddhist versions were destroyed long ago, leaving only the Daoist Explanations preserved, thanks to the efforts of Patriarch Lü12 呂祖. The YSSS was written by Patriarch Lü, who, after following the teachings of the Three Ni, adopted the name Wen Ni 文尼 and elaborated on the doctrine in writing, passing it down through generations. This is also the reason why Zhang Guangbao believed that the Three Ni Doctrine of Healing the World originated from Patriarch Lü’s Teaching of Celestial Immortality (G. Zhang 2024).

Min Yide’s acquisition of this collection of texts was a convoluted process. He first learned of their existence from Gao Dongli in his youth. In 1786, he received the YSGJ from Shen Yibing, although later it was borrowed by a friend. In 1790, while serving as an official in Yunnan, Min encountered the YSSS at Huang Shouzhong’s residence. By 1793, Min Yide had finally obtained two versions of the YSSS from a friend of the Zhu family; one was a manuscript copied by Wen-zheng Central Hall 文正中堂, and the other was an edition compiled and transcribed by Tao Shi’an. It was not until 1825 that Min Yide completed the YSGJ through spirit writing13 扶乩 and wrote the YSGK, ultimately compiling all the materials together.

It should be noted that not only did the final compiled version by Min Yide rely on the assistance of spirit writing, but Tao Shi’an also mentioned in the Original Preface that the content of the book was derived from the records made during the manifestation of Patriarch Lü’s spirit. This suggests that the spirit-writing ritual was widely practiced in Ming and Qing Daoism and was a prominent feature of the worship of Patriarch Lü.

3. Regulating “qi” to Connect the Body and the World, Achieving the Path of Inner Sage and Outer King

The foundational source of the Three Ni Doctrine of Healing the World is the Pre-Qin Daoist concept of Governing the Body and the World as One 身世同治/身國同治 (see Gai 2002). Chapter 54 of the Tao Te Ching says:

Cultivate it in your person

And its virtue will be genuine;

Cultivate it in the family

And its virtue will be more than sufficient;

Cultivate it in the hamlet

And its virtue will endure;

Cultivate it in the state

And its virtue will abound;

Cultivate it in the empire

And its virtue will be pervasive.

Hence, look at the person through the person; look at the family through the family; look at the hamlet through the hamlet; look at the state through the state; look at the empire through the empire (Lau 1982, p. 79).

修之於身, 其德乃真. 修之於家, 其德乃餘. 修之於鄉, 其德乃長. 修之于國, 其德乃豐. 修之於天下, 其德乃普. 故以身觀身, 以家觀家, 以鄉觀鄉, 以國觀國, 以天下觀天下.

(Wang and Lou 2008, pp. 143–44)

The quote here is from D. C. Lau’s English translation edition. Clearly, this translation focuses on interpreting the Tao Te Ching from a political philosophy perspective. In contrast, religious Daoism emphasizes exploring the text’s value for personal cultivation, which involves starting from the individual body and continuously nurturing one’s virtues until they encompass the entire universe.

In Zhuangzi: Xiaoyao You (The Free and Easy Wandering) 逍遙遊, the Immortal on Guye Mountain 藐姑射山神人 is able to ensure an abundant harvest of the grains solely by refining his own spirit. This can be seen as a concrete manifestation of the “Inner Sage, Outer King” concept, which is first introduced in the later chapter Tianxia (The World) 天下. Taken together, the teachings of both the Tao Te Ching and Zhuangzi represent a mindset that emphasizes individual mastery over the whole.

In the Original Preface of the YSSS, Tao Shi’an reveals the principle that one can grasp the entire universe through the body alone. Tao Shi’an posits that the origin of the universe is called Zhen Yi (True One) 真一. Zhen Yi starts as a “point” that is “without inside or outside, without stillness or movement”. 無內無外, 靜而無靜, 動而無動 (Min et al. 2010, p. 578) This point suddenly undergoes an explosion, and once this explosion occurs, the ensuing motion becomes unstoppable. From the perspective of matter, the movement of Zhen Yi gives rise to the forces of Yang and Yin, followed by the emergence of qi (pneuma) 氣. Humans and all things inherit the principle of Zhen Yi, thus acquiring xing (Nature) 性, and through the qi produced by Zhen Yi, they acquire ming (Vital Force) 命. Xing and ming do not exist apart from Zhen Yi, which means that human beings and all things are essentially the same. On this foundation, communication between humans and all things is possible:

Since birth, both others and I share this xing, and we also share this ming, which is to say, we share this Great Dao. Although our physical forms are separated, the qi connects us. Because the qi is connected, our xing and ming are also connected. This qi even extends to encompass the vastness of the heavens and the earth.

有生以來, 人我同此一性, 同此一命, 即同此一道. 形隔而氣通, 氣通則性命通, 極之天之所覆, 地之所載, 皆一氣呼吸之所通.

(Min et al. 2010, p. 578)

Although there are physical separations between humans and all things, it is the qi that enables them to connect with one another. Qi, as the medium between humans and all things, is of paramount importance; yet it is also something profoundly ordinary—after all, every person’s breath relies on qi. From this grand perspective, no individual is isolated; all are part of the Great Dao. Therefore, only when all things align their xing and ming can the unfolding of the Great Dao be complete. A Daoist cultivator, while refining themselves, must not neglect all things, for to do so would render the Great Dao incomplete. This is the theoretical foundation upon which Tao Shi’an believes the Three Ni Doctrine of Healing the World is based.

Based on Tao Shi’an’s theory of qi, Min Yide further refines qi into the “qi of the Five Elements 五行之氣”. He posits that the pathological phenomena in the human world are caused by the imbalance of the qi of the Five Elements. The human body inherently possesses the positive qi of the Five Elements 五行正氣, and when there are problems in the world, one can direct the qi within the body to adjust corresponding areas within the body and in the external world (see Min et al. 2010, p. 591). The “Healing the World” internal alchemy practice in the main text of the YSSS fully reflects this mechanism. This practice is designed in six stages, combined with the Twelve-stage Ebb and Flow hexagrams14 十二消息卦. It begins with the body and gradually extends from the body to encompass the entire world. For example, in the first step, paired with the Dazhuang hexagram 大壯卦, the practitioner needs to focus their mind on the uppermost part of the body—the head. In the second step, paired with the Guai hexagram 夬卦 and Qian hexagram 乾卦, the practitioner should shift their attention from the head to the chest. This process continues progressively, moving from personal cultivation to the healing of the world. Ultimately, the body and the world merge as one, achieving a state of perfect health for both the individual and the world in a harmonious atmosphere, thus fulfilling the goal of healing the world.

The logic of extending from the body to the entire world also exists in Confucianism. The Great Learning (Ch. Da Xue 大學) outlines a classic political governance model of self-cultivation 修身, family harmony 齊家, governing the country 治國, and bringing peace to the world 平天下. This model starts with the self and extends to the peaceful governance of the world, echoing the Daoist ideal of Governing the Body and the World as One. Thus, Confucianism absorbed the concept of “inner sage, outer king” from Zhuangzi and elaborated on it, adapting it for its own use. This marks the completion of the Confucian “inner sage, outer king” theoretical system (Y. Zhang 2021, p. 125). Over time, as Confucianism became the dominant official ideology, the concept of “inner sage, outer king” evolved into a common political ideal among ancient Chinese scholar–officials. However, the difference is that Confucianism’s “inner sage, outer king” emphasizes achieving social harmony through political means after self-cultivation, while the Three Ni Doctrine of Healing the World directly applies personal inner alchemy cultivation to achieve world harmony. In that case, governing the country is no longer seen as a separate political endeavor; it is no longer indirectly related to self-cultivation but is intricately and directly integrated with it. This can be seen as a groundbreaking innovation.

Historically, pre-Qin 先秦 (Paleolithic era–221 BC) Daoism, as exemplified in the Tao Te Ching, was deeply concerned with the governance of rulers, and the Huang-Lao Daoism 黃老道家 of the Western Han (202BC–8) actively engaged in court politics. Toward the end of the Eastern Han Dynasty (25–220), Taiping Daoism 太平道 and the Five Pecks of Rice Daoism 五斗米道 established their “ideal kingdoms” based on Daoist principles. However, after Daoism formally evolved into a religious tradition, it gradually lost influence in the political realm, leading to the fact that both the theoretical focus of Daoism and the daily lives of Daoist practitioners were almost entirely centered on religious activities such as internal alchemy cultivation. The uniqueness of the Three Ni Doctrine of Healing the World lies in its transcendence of the limitations of internal alchemy, which had been confined to personal cultivation. This allowed Daoism to pursue its political ideals in a new way. This not only represents a new development in Daoist thought but also a significant breakthrough in the traditional political concept of “inner sage, outer king”.

Nevertheless, given the realities of the time, Min Yide still allows room for political power beyond the individual within the Three Ni Doctrine of Healing the World. In the preface to the YSSS, Min Yide, through the voice of Huang Shouzhong, introduces the concepts of “human-made illness 人為之病” and “illness of the heavenly mandate 天運之病”. He argues that human-made illness refers to the imbalance of social order caused by human actions, which requires the power of rulers to heal. In contrast, the disorder of the heavenly mandate can only be addressed by those who have achieved success in Daoist cultivation (see Min et al. 2010, p. 576). This indirectly suggests that by this stage, Daoism had completely abandoned any attempt to become the official state ideology.

What effects can the “Healing the World” Internal Elixir Practice achieve? Theoretically, it is said that “nearby, it can regulate a family or a village, farther, it can affect a county or a district, and even extend to the Four Great Continents (Dvipa) 四大部洲, all of which can be controlled within this small space15. Disasters will be eliminated, and the world will no longer experience floods, fires, wars, pests, or pandemics; Under the right guidance, there is no outdated custom that cannot be changed, and no person who will not have a completely new appearance. People will live in peace and prosperity, experiencing a state of joy and contentment, as if standing on a high platform in spring, bathed in the warmth of renewal”. 近則一家一村, 遠則一縣一郡, 推其極則四大部洲, 無不調攝於此方寸之中. 消其災沴, 則無水火刀兵, 蟲蝗疫癘. 正其趨向, 則俗無不化, 人無不新, 民安物阜, 熙熙然如登春台 (Min et al. 2010, p. 593).

Min Yide, in his work, the YSGK, shares his personal experiences with this method. He recounts how, after completing his practice, “my appearance suddenly returned to a youthful form, with my beard and hair turning from white to black”. 顏色頓變, 忽成少年, 鬚髮皆變白成黑 (Min et al. 2010, pp. 595–96).

Additionally, Min Yide describes how, at his regular residences—such as the Cloud Nest 雲巢 in Jin’gai Mountain and the Dade Monastery 大德庵 in Suzhou 蘇州—plants like peach, apricot, magnolia, Chinese redbud, and dwarf crabapple not only bloomed in the spring but also blossomed again in the autumn, their flowers vibrant and fragrant. At the Wushen Gate 吳沈門 on Jin’gai Mountain, mulberries were harvested for seven consecutive years during the little spring season16 (Ch. Xiaochun小春). One remarkable story involves an elderly man from Jiaxing 嘉興, Tong Hongyi 童宏毅, who had been told by a fortune teller that he would not live past seventy due to his age and lameness. After eating a small handful of mulberries from Wushen Gate, he regained strength and mobility, and began to walk swiftly. He continued to harvest mulberries each year, using the best ones to make medicinal pills and wine, while the others were used as ingredients in medicine, curing various illnesses with remarkable and immediate effects (see Min et al. 2010, pp. 597–98).

Such extraordinary events may seem unbelievable, but the famous Qing dynasty poet, Chen Wenshu 陳文述, a disciple of Min Yide, recorded the miraculous effects of the “Healing the World” practice. He also noted, “Wherever Min Yide went, birds and animals nurtured each other, and the grass and trees emitted fragrant aromas. Under his benevolent magnetic field, all creatures—both animal and plant—were influenced, for he had already embraced the Doctrine of the Mean, as passed down by the sages”. (閔一得)所至禽畜互乳, 草樹交芬, 善氣所敷, 動植胥化, 得中和位育之道焉 (Hu et al. 1994, p. 666, vol. 34).

4. The Tenet of Healing the World and the Heart Lineage of the Most High

Discussing “Healing the World” without considering the world itself is meaningless. However, Buddhism views the essence of the world as suffering, and its practice aims to transcend the world and achieve ultimate liberation, which seems to contradict the purpose of “Healing the World”. To resolve this tension, Min Yide interpreted the term “Supporting the World” 持世 in the Chinese translation of the Buddhist sutra The Vasudhara Dharani17, titled 持世陀羅尼經, meaning the Dharani Sutra for Supporting the World, as “Healing the World”:

Since the qi of the body and the qi of the world are originally one, and human nature and Buddha nature are fundamentally the same, all belong to Dharani. Therefore, one can support the entire world through one’s own body. To attempt to support the world without realizing one’s true nature becomes a heretical path, a truth that must be understood. I humbly believe this principle can be studied alongside the book the YSSS, as the teachings of Confucianism and Daoism also align with this. Thus, I have interpreted The Vasudhara Dharani in this manner. The main purpose of this sutra is to balance the cultivation of the self with the guidance and transformation of sentient beings, awakening one’s nature, and subsequently benefiting and bringing peace to all beings. What is tirelessly expressed in the mantra is the great path of “Healing the World”. “Healing the World” is, in essence, “Supporting the World”.

蓋緣身氣世氣, 一氣也. 人性佛性, 一性也. 同屬陀羅尼, 故可即身以持世, 舍性而持, 便落外道, 不可不悟者也. 際蓮體此, 大可與三尼醫世一書並參, 儒教道教, 不外乎此, 訓以注是經. 按經旨, 教養兼濟, 能覺悟其性, 而後能利益安樂, 真言中娓娓言之, 正醫世之大道. 醫世, 即持世也.

(Min et al. 2010, p. 481)

Min Yide interprets the concept of “Supporting the World” through the lens of “Healing the World”, which can be seen as completing the final piece of the Three Ni Doctrine of Healing the World. Born into a Confucian family, Min Yide joined the Longmen Sect in his youth and later encountered Tantric Buddhism in his middle years. This diverse spiritual background made him particularly receptive to the Three Ni Doctrine, a theory that blends the essence of the Three Teachings. Through his own refinement and interpretation, Min Yide expanded the Three Ni Doctrine into a comprehensive theoretical system of “healing the world”, which includes numerous texts outlining the path of world healing. Among these works, besides the three major texts named after “Healing the World”—the YSSS, the YSGK, and the YSGJ—the most significant is The Heart Transmission of Celestial Immortality (天仙心傳, abbr. TXXC).

The “Celestial Immortal” 天仙 represents the highest realm of Daoist cultivation, and the TXXC serves as a guide to attaining this exalted path. Of all Min Yide’s writings, this work is the one he holds in the highest regard, considering it the pinnacle of his lifelong thoughts. In the preface to the TXXC, Min Yide further discusses the concept of healing the world, stating:

In China, there is Fuxi; in the West, there is Shakyamuni; in the East, there is Taiyi. These figures sought to guide people toward goodness, enlighten the ignorant, and cultivate righteousness. They left behind subtle yet profound teachings for the benefit of future generations. The scriptures of the Three Teachings are written clearly, and if one reads them attentively, they will naturally come to understand that the world and the body are not separate, and that xing and ming are one. From this understanding, one can realize that it is humanity that shapes the world, while it is the spirit that shapes each individual.

我國有羲皇, 西域有能仁, 東土有太乙. 啟蒙養正, 以淑人心, 垂有微言, 以教後世. 三教經文具在, 洗心以讀之, 自知世身非二, 性命一物, 方知主夫世者人也, 而主夫人者神也.

(Min et al. 2010, p. 651)

Min Yide believed that the path to Celestial Immortality and the Doctrine of Healing the World were deeply interconnected. In essence, cultivating Celestial Immortality is the practice of healing the world, for the world is not separate from one’s own body. Healing the world is the external manifestation, while cultivating immortality is the internal essence. Through the virtue of Celestial Immortality, one gains the ability to heal the world. But what, then, is a Celestial Immortal? In the final section of the TXXC, titled The Model Sayings of Taixu 太虛氏法言, it is stated: “Those who are mediocre and drift along with the tides in the world are sentient beings 眾生. Those who know how to cultivate themselves and engage in self-reflection are ordinary people 凡夫. Those who cultivate themselves and understand how to align with the trends of the world and follow the Great Dao are human beings 人. Those who follow the Great Dao and are able to transform their own bodies are Daoists 道人. Those who, relying on their own bodies, can heal the world are Divine Immortals 神仙. Those who transform the world through the world itself are True Immortals 真仙. Those who can transform both the body and the world together are Celestial Immortals 天仙”. 世間人, 碌碌庸庸, 隨波逐浪者, 眾生也. 知修知省者, 凡夫也. 修知合世而法道者, 人也. 法道而化身者, 道人也. 即身而醫世者, 神仙也. 即世而化世者, 真仙也. 世身而合化者, 天仙也 (Min et al. 2010, pp. 676–77). This passage categorizes individuals into seven levels: sentient beings, ordinary people, human beings, Daoists, Divine Immortals, True Immortals, and Celestial Immortals, with Celestial Immortals being the highest state. Taixu 太虛 refers to Shen Yibing, and this quote is taken from Li Niwan, later compiled and recorded by Min Yide. This highlights that the relationship between cultivating immortality and healing the world is a central academic legacy inherited by Min Yide. The act of cultivating oneself is intrinsically linked to healing the world, and vice versa, ultimately leading to a state where the body and the world transform in perfect harmony, without separation. This view elevates the connection between immortality cultivation and world healing to an unprecedented level. To further emphasize the uniqueness of this worldview, Min Yide seeks to establish a systematic Daoist orthodoxy, which he names the Heart Lineage of the Most High (Ch. Taishang Xinzong 太上心宗).

In the TXXC, Min Yide quotes Shen Yibing to describe the transmission history of Heart Lineage of the Most High: “My Master, Li Niwan, told me that this is the true Heart transmission of the Most High… The history of our lineage dates back to the Qin and Han dynasties, passed down in an unbroken line, starting with Guanyin 關尹. After Patriarch Lü took over, the teachings were revived but later fell into obscurity. Then my Master Li Niwan succeeded it, and I was fortunate to inherit it”. 我師泥丸氏, 述授余曰是真太上心傳… 我宗溯自秦漢, 直承單傳, 始自關尹, 呂祖承之, 宗旨複振, 既而中晦, 我師泥丸氏承之, 炳得竊襲 (Min et al. 2010, pp. 659–60). According to this account, the transmission lineage of the Heart Lineage of the Most High is as follows: Laozi transmitted to Guanyin, Guanyin to Lü Dongbin, Lü Dongbin to Li Niwan, Li Niwan to Shen Yibing, and Shen Yibing to Min Yide.

Although Shen Yibing emphasizes a direct lineage beginning with Guanyin, Min Yide’s interpretation also includes the Five Patriarchs of the Golden Elixir Southern Sect18, as well as figures like Wang Changyue and Perfected Yin19 尹真人, among others, within the Heart Lineage of the Most High. Min Yide seems to suggest that anyone who has truly comprehended the essence of the Celestial Immortality teachings is a part of the Heart Lineage of the Most High. This implies that the Heart Lineage is not so much a sect with a rigid organizational structure but rather focuses on the transmission of the teachings themselves. As a result, Min Yide uses the term “Heart Transmission of the Most High” far more frequently than “Heart Lineage of the Most High” in his writings. For example, in the Preface to The Donghua zhengmai huangji hepi zhengdao xianjing (The Immortals’ Scripture of Perfected Yin Testifying to the Path of Opening and Closing the Sovereign Ultimate According to the Orthodox Lineage of the Eastern Efflorescence 尹真人東華正脈皇極闔闢證道仙經, abbr. HJXJ), it is stated: “These two books, one is The Quintessential Doctrine of the Golden Flower of the Great One of the Emptiness Before Heaven by Patriarch Lü 吕祖师先天虚无太一金华宗旨, the other is the HJXJ, both represent the true Heart Transmission of the Most High”. 一名《呂祖師先天虛無太一金華宗旨》, 一名《尹真人東華正脈皇極闔辟證道仙經》, 實皆太上心傳 (Min et al. 2010, p. 526). In The Annotations to the Debate on the Cultivation of Perfection 修真辨難參證, it is mentioned: “Patriarch Lü secretly transmitted the Dharma to the Vinaya Lineage, which has been passed down through generations; this is the Heart Transmission of the Most High”. (呂祖)密受(授)律宗以世守, 是為太上心傳 (Min et al. 2010, p. 307).

Literally speaking, the “Heart Transmission of the Most High” refers to the core teachings passed down directly by Laozi, whereas the “Heart Lineage of the Most High” has a distinct intention of establishing a genealogical and systematic framework. In the preface to his work, The Compilation of Plum Blossom Q&A 梅華問答編, Xue Yanggui 薛陽桂, a disciple of Min Yide, also says: “The GSYLCS written by Master Min sincerely explains the true essence of the secret teachings and directly reveals the origin of the heart. Every word in the book flows out from the great ocean of nature; it removes all metaphorical language and retains only the secret methods to pass down to future generations, thereby bringing the Heart Transmission of the Most High back to the world. This is Master Min’s painstaking effort to guide the world, and also a great blessing for later scholars”. (先生) 所著《古書隱樓藏書》, 真詮密諦, 直寫心源, 無一不從性海中流出, 去盡鉛汞之喻言, 獨傳先生之遺秘, 俾太上心傳重顯於世, 此先生度世苦心, 亦後來學者之萬幸焉 (Min et al. 2010, p. 755). This shows that the concept of “Heart Lineage of the Most High” or “Heart Transmission of the Most High” is regarded as the core of Min Yide’s academic legacy and is inherited by later generations. When I visited the Old Plum Blossom Temple20 古梅花觀 on Jin’gai Mountain in Huzhou in 2023, I saw a huge stone outside the temple with the inscription “The Heart Lineage of the World (Ch. Tianxia Xinzong 天下心宗)”. The current abbot, Wu Yuankang 吳圓康, told me that the concept of “The Heart Lineage of the World” was passed down by Min Yide. The reason why “The Heart Lineage of the World” was used instead of “Heart Lineage of the Most High” was to reduce the religious connotation and to make the temple more adaptable to contemporary society.

As a direct disciple of the Quanzhen Longmen Sect, why did Min Yide establish a new concept and found the “Heart Lineage of the Most High”? There are likely three main reasons. First, Min Yide absorbed a wealth of theory and practices from various schools, including the Golden Elixir Southern Sect, the Shangqing Sect, Zhengyi Daoism, and Tantric Buddhism, etc., extending well beyond the traditional teachings of the Longmen Sect. His works often exhibit a harmonious integration of elements such as internal alchemy, talismans, and rituals, suggesting the need for a new concept to unify these diverse aspects. Second, Min Yide’s Jin’gai Mountain broadly welcomed lay disciples, which effectively changed the emphasis on the Vinaya that had been prevalent since Wang Changyue. Third, although Min Yide actively adapted to the broader trend of the Three Teachings Unity, his thinking ultimately remained Daoist in its orientation. The proposal of the “Heart Lineage of the Most High” was to assert the academic orthodoxy and highlight Daoism’s unique position in Chinese culture.

Although the Heart Lineage of the Most High incorporates numerous elements from various schools of thought, this should be viewed as a conventional process of inherited development. The truly groundbreaking aspect of this lineage lies in its strong advocacy for the concept of “Healing the World”. The term “Healing the World” appears over 120 times throughout the GSYLCS. This is why Chen Yun bypassed the “Heart Lineage of the Most High”, arguing that Min Yide had actually created the Lineage of Healing the World (Chen 2008). This also suggests that while the theoretical framework of the Heart Lineage of the Most High was largely in place, it was still some way from becoming a fully established sect.

The development of the “Three Ni’s Doctrine of Healing the World” and the “Heart Lineage of the Most High” can undoubtedly be seen as innovative steps, but the passive factors behind them should not be overlooked. During the Ming and Qing dynasties, the trend toward the Unity of the Three Teachings gained unstoppable momentum, with folk religious movements rising and the traditional Confucian, Buddhist, and Daoist orthodoxy facing increasing challenges from secularization. In this context, Lin Zhao’en’s 林兆恩 (1517–1598) Sanyijiao (The teaching of the Three-in-One) 三一教can be regarded as one of the most emblematic systems blending the teachings of the three traditions. It is said that the concept of “Three Ni” originated from Sanyijiao (G. Zhang 2024). Despite its initial widespread appeal, this new religion, which primarily focused on Daoist internal alchemy as its core practice, never received official recognition and was even denounced as ‘heresy’ by Western missionaries such as Matteo Ricci (Tang 2024). This illustrates that, due to the deeply ingrained influence of the Three Teachings, even though Sanyijiao claimed to preserve their essence while introducing innovations, the public found it difficult to accept Lin Zhao’en’s creation of a separate sect. Ultimately, Sanyijiao failed to achieve the lofty goals envisioned by its founder, never attaining ‘orthodox’ status. Instead, it dwindled into a folk religion and gradually faded into obscurity.

As the most vulnerable of the three teachings, Daoism responded to the growing trend of “Three Teachings Unity” with a strategy of humility, actively adapting and seeking reform. The Three Ni Doctrine of Healing the World emerged from this context. However, no matter how much Daoism championed the banner of “Three Teachings Unity”, its fundamental nature remained unchanged. The so-called “Three Ni’s Doctrine” merely borrowed the name of the “Three Ni”, while its core ideas remained rooted in traditional Daoist thought. The development of the Three Ni Doctrine of Healing the World by figures such as Min Yide expanded Daoist theory from the sole pursuit of individual immortality to the broader goal of healing the world, linking it with the classical ideal of the “inner sage, outer king”. The primary aim was to garner more support from both the gentry and common people to ensure Daoism’s survival. The establishment of the “Heart Lineage of the Most High” further emphasized the desire to seek innovation and reform within the original Daoist framework, aiming to create greater space for Daoism’s development. The idea of creating a separate sect apart from Daoism was never part of Min Yide and his followers’ intentions. This may also explain why, despite Daoism’s long history of incorporating diverse cultural influences, it has consistently preserved its orthodox status.

When Min Yide passed away, it was near the end of the Qing Dynasty, a period marked by profound changes both domestically and internationally. China’s national fortunes were in decline, and Daoism was experiencing a similar downfall. His disciple, Cai Yangni 蔡陽倪, once lamented, “Now, Jin’gai Mountain shows signs of decay, and people within the four seas no longer know about Jin’gai Mountain”. 今金蓋頹矣, 四海內無有知金蓋者 (Min et al. 2010, p. 685). This remark, likely made around 1838, just two years after Min Yide’s death in 1836, came on the cusp of the modern era with the onset of the First Opium War in 1840.21 By that time, Jin’gai Mountain had already lost the prosperity it had enjoyed during Min Yide’s lifetime. Was the decline of Daoism tied to the nation’s decline? It seems that the Three Ni Doctrine of Healing the World, which links personal cultivation to the healing of the world, is not simply about healing the world through one’s body but also relies on healing one’s body through the world.

5. Conclusions

The Three Ni Doctrine of Healing the World is believed to have originated from Fuxi and the Yellow Emperor, and was further expounded by Confucius, the Buddha, and Laozi, forming the core scriptures of the Three Teachings. Later, the Confucian and Buddhist scriptures were unfortunately destroyed, while the Daoist scriptures were preserved through the efforts of Patriarch Lü. Thus, under the guidance of Min Yide, the Three Ni Doctrine of Healing the World was thoroughly refined and promoted, eventually developing into a comprehensive Healing the World theory and fully integrating with the Celestial Immortality teachings of the Jin’gai Mountain Daoist tradition.

Although the Three Ni Doctrine of Healing the World can trace its roots back to Fuxi, it is actually a product of the influence of the Three Teachings Unity movement during the Ming and Qing dynasties. Despite its name, which emphasizes orthodoxy through the term “Three Ni”, its intellectual structure remains Daoist in nature. It inherits and innovates upon the pre-Qin Daoist concept of “Governing the Body and the World as One”, addressing the issue of how to balance personal cultivation with the universal salvation of all beings after Daoism retreated from political involvement. This represents a breakthrough in the traditional ideal of “inner sage, outer king”. Patriarch Lü’s use of the pseudonym “Wen Ni” to expound the Healing the World theory also reflects the flourishing worship of Patriarch Lü during the Qing dynasty.

Furthermore, Min Yide’s integration of the Healing the World thought into the establishment of the Heart Lineage of the Most High can be seen as a microcosm of the efforts by Qing Daoist elites to revitalize Daoism. This shows that although Daoism had begun to decline during the Qing dynasty, it did not merely focus on self-realization through practices like meditation and alchemy; rather, it actively engaged with the world, seeking to cultivate oneself while benefiting society. This approach offers valuable insights for the development of Daoism in contemporary times.