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The methods for nourishing the body are numerous; however, among those that are ordinary yet upright, subtle yet manifest, and coarse yet refined, none is more exquisite than the *Yijin Xisui Neigong Tushuo* (Illustrated Manual of Internal Skill for Sinew-Change and Marrow-Washing). Referring to Confucianism and Daoism, although the names of various stages of health preservation differ, their substance is identical. Confucianism advocates exhausting one's mind to know one's nature, thereby using "One Qi" (Primordial Energy) to penetrate the Three Realms (Heaven, Earth, and Humanity). Daoism advocates cultivating truth and nurturing nature, using "One Qi" to transform into the Three Pure Ones (Sanqing, the highest deities in Daoism). Buddhism advocates illuminating the mind to see one's true nature, using "One Qi" to accomplish the Three Jewels (Buddha, Dharma, and Sangha). Although the efficacy is great, its merit resides in the body and is stored in the heart/mind. If the heart/mind is not pure, the five sense organs and hundred parts of the body will be enslaved by emotions and desires; movement cannot separate clear from turbid, and stillness cannot harmonize Yin and Yang. Therefore, in health preservation, nothing is more important than nourishing the heart/mind, and in nourishing the heart/mind, nothing is more exquisite than maintaining "Su Ding" (constant tranquility/peacefulness). If one can guard this heart/mind in daily life so that it does not lose its uprightness, then in stillness, one will not sink into drowsiness; in movement, one will not drift into confusion. Pure in Heavenly Principle (Tianli) and devoid of human desires, even when faced with complex affairs or social interactions, one acts without attachment; living alone in a secluded room, one feels no shame in hidden places. Movement can govern stillness, and stillness can generate movement; thus, the way of nourishing the body and heart/mind is attained. The worldly pleasures of sound, color, wealth, and profit, which usually entangle our body and heart/mind, are they not seemingly present yet absent, seemingly absent yet present? Is form emptiness, and emptiness form? Laozi embraced the "One" as the model for the world, which is precisely this principle. If indeed this heart/mind exists within the body, neither attached nor distant, constantly brewing the Great Harmony (Taihe), then during spontaneous action, the circulation and stability naturally rotate in accordance with proper measure. The *Great Learning* (Daxue) states: Rectify the heart/mind; the *Doctrine of the Mean* (Zhongyong) states: Be cautious when alone; Mencius stated: Reduce desires. All these merits lie in daily practice. Those who cultivate the Way who wish to comprehend the destiny of life should first examine their body and heart/mind.

Movement and stillness without deviation are easily understood by people. However, the mutual rooting of movement and stillness is often unnoticed by many. Heaven operates through movement, yet the four directions remain unchanged and the four seasons do not disorder; this is governed by stillness. Earth supports through stillness, yet beings and things undergo metabolism and the Five Treasures arise in rings; this is driven by movement. The moon waxes and wanes but ultimately returns to fullness; stars fly across but ultimately return to their positions; all this is no different from the mutual rooting of movement and stillness. Why should humans be any different?! Since cultivators seek this Way, they must first understand the principle of movement and stillness, the function of movement and stillness, the method of their mutual rooting, and the effect of their mutual rooting before entering the door. If there is movement without stillness, like duckweed or flying feathers, lacking stability, essence will surely be depleted, Qi will surely be shaken, and spirit will surely be lost. If there is stillness without movement, like dead wood or cold ashes, lacking vitality, essence will become stubborn, Qi will become deficient, and spirit will become weary. Only by practicing according to the augmented *Yijin Xisui Neigong Quantu* (Complete Illustrated Chart of Internal Skill for Sinew-Change and Marrow-Washing), whether walking, standing, sitting, or lying down, bending or stretching, looking up or down, can one ensure that movement and stillness do not lose their proper place. Furthermore, there is stillness within movement, and movement within stillness. Seeking stillness in movement, there is no movement without stillness. Extreme movement generates stillness, extreme Yang generates Yin; seeking movement in stillness, there is no stillness without movement. Extreme stillness generates movement, extreme Yin generates Yang. To prevent Yin and Yang from becoming lopsided, how can movement and stillness be allowed to dominate excessively?! Using movement to transform stillness, and stillness to move, aligns with Yin and Yang, follows the Five Phases (Wuxing), circulates through the Five Zang Organs, reaches the Six Fu Organs, penetrates the Sanjiao (Triple Burner), activates the acupoints of the five sense organs, joints, meridians, blood vessels, sinews, bones, skin, flesh, hairs, pores, and the whole body, penetrating every microcosm and connecting everywhere. Rooted mutually, creation is endless. Essence and Qi condense to form things, wandering souls change forms; like the alternating brightness of the sun and moon, the coming and going of cold and heat, the cycle of the Heavenly Dao, and the succession of Yin and Yang, passing through the four seasons without withering, lasting through ten thousand generations without decay. Is it merely to supplement deficiency and drain excess, remove the old to grow the new, fill the interior to enrich the exterior, block external evils, and eliminate internal diseases?! Its use is most exquisite in reducing what is excessive and nourishing what is deficient. Yin and Yang regulate each other through upward and downward movements. Going and returning are guided by flexion and extension. Clear and turbid are restored through ascending and descending. In its stillness, it is focused; in its movement, it has the image of great generation. In its stillness, it gathers; in its movement, it opens with the merit of broad generation. These are all movement and stillness, and all are the functions of the mutual rooting of movement and stillness. Can movement and stillness be divided into two?