凡行动至此图时，水火既济，坎补离填，采炼功毕，最宜久坐。运几多时，定亦几多时，大约运一
下钟，定亦一下钟，运一枝香，定亦一枝香，作此势坐时，运未到者，补运之定，有移者，随止之，久
久浑噩，大极一团，默念、存想、呼吸、俱化精气神，三宝觉入，即色即空，不见实见境界，斯能养婴入
定，归原出神，运定全功。
按定身图八势，是涵养性灵，全收前坐立行止，升降抑扬，屈伸宛转，运定之效，万不可轻易行之，
行功至此，须屏绝念虑，洗涤心胸，耳不闻，目不见，心无所思，无一挂碍。惟知以所运之气，归
蓄三焦，旋转黄庭，意之所至，气之所至，采药炼丹，养婴入定，全赖于此。返本还原，成真证果，
实基于此，此时不能调息定位，一志凝神，则心必走着，气难内积，将见前之运动，皆成外壮，
岂不惜哉，然亦不可十分着意，贵无妄无助，不粘不脱，亦离亦合，妙极趣极，心经所谓，色不意空，
空不异色，色即是空，空即是色者，即此境界也。学道之人，平时细心体之，临时一心向之，过时又
回心审之，日久功深，不特易筋换骨，即伐毛洗
髓，亦无难亦。
1．定气和神势。此势与坐身图中握固思神势同，但气穴要使之微闭，则气始定。
神光要使之内敛，则神始和，一呼一吸，吸降呼升，三呼三吸，缓作下势。
\r定气和神势图\pt151A207.bmp\r
2．旋转日月势。此势立身盘脚俱与前同，拳掌安放亦无异。将气海坐下，使
气穴微闭，两眼左转二十一轮，呼吸二十一口，吞津三度，右转二十一轮，呼吸二
十一口，吞津三度，再作下势。
\r旋转日月势图\pt151A208.bmp\r
3．倒涌清泉势。此势双叠两脚，竖起脊梁，高驾鹊桥，合眼平视，拳掌安放
两脚交叉处，吸下呼上，呼吸三口，导引黄河，逆流冲动督任，倒涌天梯，醍醐灌
顶，水帘不绝，再作下势。
\r倒涌清泉势图\pt151A209.bmp\r
4．返观内照势。此势盘脚立身，拳掌安放悉如前法，呼吸之间，吸则眼观鼻，鼻
观心，心观肾，呼则冲督任，上天梯，翻泥丸，不可失意，亦不可十分着意，太急难
到，太缓必滞，不疾不徐，呼吸三口，自能内观脏腑。
\r返观内照势图\pt151A210.bmp\r
5．龙行虎奔势。此势紧闭牙关，高驾鹊桥，气海坐下，缓缓呼吸二十一次，每七
次吞津三口，使龙行虎奔，三三九口毕，换作下势。
\r龙行虎奔势图\pt151A211.bmp\r
6．汲精补髓势。此势两脚舒伸。两掌盖膝，吸降呼升，呼吸三口，使所运津液之精气
血之精，上补神髓，打开性灵。
\r汲精补髓势图\pt151A212.bmp\r
7．返本还原势。此势曲肱将两脚收回，两脚掌合抵，两手伸膀直肱合掌交叉，紧抱两脚十指，
坐下气海，缓缓呼吸七口，吞津三度，使胎婴团结，返本还原。
\r返本还原势图\pt151A213.bmp\r
8．养婴归原入定出神势。此势坐法与定身第一图同，但呼吸至此，愈隐愈微，不惟无声，并
若无气，浑浑噩噩，杳杳冥冥，一尘不染，万象皆空，胎婴所在，活活泼泼，有我无我，出入悉
定，万化之源，太初之本。
\r养婴归原入定出神势图\pt151A214.bmp\r
偈曰∶行功至斯，无生无死，定而不定，出入由己，观自在相，神婴脱体，洗髓功深，天灵盖启，
混沌一元与天地匹，浑化无边，究竟得止，圆觉功夫，权舆在此。
当练习进行到“定身图”这一阶段时，水火相济（心肾相交），坎水填补离火（补肾益心），采气炼精的功夫已完成，此时最适合长时间静坐。运功的时间有多长，入定的时间就有多长；大约运功一刻钟，入定也需一刻钟；运功一支香的时间，入定也需一支香的时间。在做这个姿势静坐时，如果运功尚未完成，就继续补充运功；如果有杂念移开，就随即停止并安住其中。久而久之，身心进入混沌浑然的状态，如太极一团，默念、存想、呼吸都化为精气神这“三宝”，觉知进入，即色即空，不见实有的境界，这样才能养育胎婴进入定境，回归本源出神，完成运功与入定的全部功效。
按照定身图的八个姿势，这是涵养性灵，全面收摄之前坐、立、行、止中升降、抑扬、屈伸、宛转以及运功、入定的效果，万不可轻易施行。行功到这里，必须屏除杂念思绪，洗涤心胸，耳不听，眼不见，心中无思虑，没有任何挂碍。只知道将所运之气，归蓄于三焦，旋转黄庭（中丹田），意念所到之处，气息也随之到达，采药炼丹，养育胎婴进入定境，全赖于此。返本还原，成真证果，实际上基于此。此时如果不能调息定位，专一凝神，那么心神必定散乱，气难以内积，将会看到之前的运动都只成为外壮功夫，岂不可惜？然而也不可过分执着用意，贵在无意又有助意，不粘着也不脱离，亦离亦合，妙趣至极。《心经》所说的“色不异空，空不异色，色即是空，空即是色”，就是这种境界。学道的人，平时细心体悟它，临时一心向往它，过后又回心审视它，日久功深，不仅易筋换骨，即使是伐毛洗髓，也没有困难。
1．定气和神势。这个姿势与坐身图中的握固思神势相同，但气穴要使其微微闭合，气才能安定。神光要使之内敛，神才能平和。一呼一吸，吸气时气降，呼气时气升，经过三次呼气和三次吸气，缓慢地做下势动作。
2．旋转日月势。这个姿势站立和盘脚都与前面相同，拳掌安放也没有区别。将气海下沉，使气穴微微闭合，两眼向左转二十一轮，呼吸二十一口，吞咽津液三次；向右转二十一轮，呼吸二十一口，吞咽津液三次，再做下势动作。
3．倒涌清泉势。这个姿势双脚叠放，竖起脊梁，高驾鹊桥（舌抵上腭），闭眼平视，拳掌安放在两脚交叉处，吸气向下，呼气向上，呼吸三口，导引黄河（唾液）逆流冲动督脉和任脉，倒涌天梯，醍醐灌顶，水帘不绝，再做下势动作。
4．返观内照势。这个姿势盘脚站立，拳掌安放完全像前面的方法，在呼吸之间，吸气时眼睛看鼻子，鼻子看心，心看肾；呼气时冲通督脉和任脉，上天梯，翻泥丸宫（头顶）。不可失去意念，也不可过分执着用意，太急难达到，太缓必停滞，不疾不徐，呼吸三口，自然能内观脏腑。
5．龙行虎奔势。这个姿势紧闭牙关，高驾鹊桥，气海下沉，缓缓呼吸二十一次，每七次吞咽津液三口，使龙行虎奔，共九口完毕，换作下势动作。
6．汲精补髓势。这个姿势两脚舒展伸直，两掌覆盖膝盖，吸气下降，呼气上升，呼吸三口，使所运化的津液之精气、血之精，向上补充神髓，打开性灵。
7．返本还原势。这个姿势弯曲手臂将两脚收回，两脚掌合抵，两手伸臂直肱合掌交叉，紧紧抱住两脚十指，坐下气海，缓缓呼吸七口，吞咽津液三次，使胎婴团结，返本还原。
8．养婴归原入定出神势。这个姿势的坐法与定身第一图相同，但呼吸到这里，越隐越微，不仅无声，甚至若无气息，浑浑噩噩，杳杳冥冥，一尘不染，万象皆空，胎婴所在之处，活活泼泼，有我无我，出入完全由定力决定，这是万化之源，太初之本。
偈语说：行功到了这里，无生无死，定而不定，出入由自己控制，观自在相，神婴脱体，洗髓功夫深厚，天灵盖开启，混沌一元与天地匹敌，浑化无边，究竟得止，圆觉功夫，权舆在此。
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.