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When practicing reaches the stage of this diagram, Water and Fire are mutually nourished (Heart-Kidney interaction), Kan water fills Li fire (tonifying Kidney and benefiting Heart). After the completion of gathering Qi and refining essence, it is most suitable to sit for a long time. The duration of movement practice equals the duration of stillness; approximately, if one moves for a quarter of an hour, one remains still for a quarter of an hour; if one moves for the time it takes to burn an incense stick, one remains still for that same duration. While sitting in this posture, if the movement practice is not yet complete, continue to supplement it; if attention wanders, stop immediately and abide there. Over time, one enters a state of chaotic harmony, like a single ball of Taiji. Silent chanting, visualization, and breathing all transform into Jing, Qi, and Shen (Essence, Qi, and Spirit), the "Three Treasures." Awareness enters, form is emptiness and emptiness is form, perceiving no substantial realm. Only then can one nurture the Fetal Infant into Samadhi, return to the origin, and manifest spirit, completing the full efficacy of movement and stillness.

According to the eight postures of the Body-Immobilization Diagram, these cultivate nature and spirit, comprehensively integrating the effects of previous sitting, standing, walking, and stopping, as well as ascending-descending, suppressing-raising, bending-extending, twisting-turning, movement, and stillness. One must never practice them lightly. Upon reaching this stage of practice, one must banish distracting thoughts, cleanse the mind and chest, hear nothing with the ears, see nothing with the eyes, think nothing with the heart, and have no attachments. One should only know to gather the moved Qi, store it in the Sanjiao (Triple Burner), rotate the Huangting (Yellow Court/Middle Dantian), where intention goes, Qi follows, gathering herbs and refining elixir, nurturing the Fetal Infant into stillness. This relies entirely on this process. Returning to the root and restoring the origin, achieving truth and bearing fruit, is actually based here. If at this moment one cannot regulate breath and establish position, focusing the mind and concentrating spirit, the heart will surely scatter, and Qi will be difficult to accumulate internally. It would be seen that all previous movements became merely external strengthening, which would be a pity. However, one must also not focus too intently; it is precious to have neither deluded attachment nor lack of aid, neither sticking nor detaching, both separating and combining, reaching the utmost subtlety and interest. As the Sutra of Heart states, "Form does not differ from emptiness, emptiness does not differ from form; form is emptiness, emptiness is form," this is that realm. Those learning the Dao should carefully contemplate it daily, devote their whole heart to it during practice, and review it afterwards. With time and deepened merit, not only will they change tendons and replace bones, but even shaving hair and washing marrow will pose no difficulty.

1. Posture of Stabilizing Qi and Harmonizing Spirit. This posture is the same as the Grasping Solidity and Contemplating Spirit posture in the Sitting Body Diagram, but the Qi Gate (lower abdominal area) must be slightly closed so that Qi stabilizes. Divine light (spiritual awareness) must be drawn inward so that Spirit harmonizes. In each inhalation and exhalation, Qi descends on inhalation and ascends on exhalation. After three inhalations and three exhalations, slowly perform the next posture.

2. Posture of Rotating Sun and Moon. The standing and cross-legged positions are the same as before, and the placement of fists and palms is no different. Sink the Qihai (Sea of Qi/Lower Dantian), slightly close the Qi Gate, turn the eyes left twenty-one rounds, breathe twenty-one times, swallow saliva three times; turn right twenty-one rounds, breathe twenty-one times, swallow saliva three times, then proceed to the next posture.

3. Posture of Inverted Spring Surging. Cross both feet, straighten the spine, elevate the Magpie Bridge (tongue touching the palate), close eyes and gaze levelly, place fists and palms at the intersection of the crossed feet. Inhale down, exhale up, breathe three times, guide the Yellow River (saliva) to reverse flow, stimulating the Du and Ren meridians, surging up the Heavenly Ladder, pouring醍醐 (ghee/enlightenment) over the crown, with the water curtain unceasing, then proceed to the next posture.

4. Posture of Returning Gaze and Internal Illumination. Sit cross-legged and stand upright, placing fists and palms exactly as before. During breathing, upon inhalation, look from eyes to nose, nose to heart, heart to Kidneys; upon exhalation, surge through the Du and Ren meridians, ascend the Heavenly Ladder, flip the Niwan Palace (Cranial Cavity/Upper Dantian). Do not lose intention, nor focus too intensely; too urgent makes it hard to reach, too slow causes stagnation. Neither fast nor slow, breathe three times, and naturally one can internally observe the Zang-Fu organs.

5. Posture of Dragon Moving and Tiger Running. Clench teeth tightly, elevate the Magpie Bridge, sink the Qihai, breathe slowly twenty-one times. Every seven breaths, swallow saliva three times. Let Dragon move and Tiger run. After nine swallows are completed, switch to the next posture.

6. Posture of Drawing Essence and Supplementing Marrow. Extend both legs, cover knees with both palms. Inhale down, exhale up, breathe three times. Let the refined essence of saliva and blood rise to supplement divine marrow, opening nature and spirit.

7. Posture of Returning to Origin. Bend arms to draw feet back, press soles together, extend arms and hands to join palms in cross, tightly embrace ten toes of both feet. Sink to Qihai, breathe slowly seven times, swallow saliva three times, causing the Fetal Infant to unite and return to the origin.

8. Posture of Nurturing Fetal Infant, Returning to Origin, Entering Stillness, and Manifesting Spirit. The sitting method is the same as the first diagram of Body-Immobilization, but breathing here becomes increasingly subtle and hidden. Not only is there no sound, but it seems as if there is no breath. Chaotic and harmonious, dark and profound, unstained by dust, all phenomena are empty. Where the Fetal Infant resides, it is lively and active. Having self and having no self, entering and exiting are determined by stillness. This is the source of all transformations and the root of Taichu (Primordial Beginning).

Verse:
Reaching this point in practice, there is no birth and no death.
Still yet not still, entering and exiting depend on oneself.
Observing the Self-Possessed Form, the Spirit Infant leaves the body.
With deep Marrow-Washing merit, the Tianling Crown opens.
Chaos, One Yuan, matches Heaven and Earth;
Boundless transformation, ultimately finding rest.
The功夫 (Kung Fu/Effort) of Perfect Enlightenment begins here.