《太上洞玄灵宝观妙经》

To contemplate the profound mystery and cultivate the true Dao (the Way), one must first rid oneself of deviant conduct and cut off external affairs, then settle the mind into stillness, gradually gathering in and dispelling its scattered thoughts. With long practice in this manner, the mind will slowly grow at ease.

What is to be eliminated is the restless movement of thought, not the tranquil mind itself; what is to be gathered is an empty, luminous state of mind, not attachment to material things. Above a tranquil mind, there is openness with nothing to obstruct it; below, there is stillness with nothing to bear it up. Whether there is business at hand or none, one should always keep a mind free of clinging; whether in quiet or noisy surroundings, one's aspiration should remain single-pointed.

If one reins in the mind too urgently, illness will arise instead, and there may even be signs of frenzy and delusion. Once the mind no longer stirs, one must still let it unfold naturally, adjusting it from moment to moment so that it does not stagnate. To be in the midst of clamor without aversion, and to handle affairs without vexation: this is true tranquility. Yet one should not, simply because tasks no longer trouble one, deliberately seek ever greater insight. When tranquility endures, the Shen (spirit) settles and an inner radiance appears of its own accord; one must not rush toward results, lest one go against the natural course. Within the realm of tranquility, even if something manifests, one should not grasp at it; once one clings to what has been gained, delusion will disturb what is real. Through long practice, one will naturally attain the Dao.

In the process of attaining the Dao, the mind passes through five stages and the body shows seven signs. The five stages of the mind are these. First, there is much agitation and little tranquility. Second, agitation and tranquility are evenly balanced. Third, there is much tranquility and little agitation. Fourth, the mind is tranquil when there is nothing to do, but becomes agitated again whenever something arises. Fifth, the mind is constantly in accord with the Dao, and remains unshaken even when it comes into contact with external things.

The seven signs of the body are these. First, the mind attains true stability and is no longer mixed with noisy, worldly thoughts. Second, old illnesses gradually disappear, and body and mind feel clear and refreshed. Third, what has been depleted is replenished, vitality is restored, and life is prolonged. Fourth, one's years are extended and one transcends the ordinary world; such a person is called an "immortal" (xianren). Fifth, one refines the physical form until it becomes Qi (vital energy); such a person is called a "true person" (zhenren). Sixth, one refines Qi until it becomes Shen (spirit); such a person is called a "spirit person" (shenren). Seventh, one refines Shen until it unites with the Dao; such a person is called a "perfected person" (zhiren). As these signs appear, one's capacity for insight grows step by step.

If one practices tranquility for a long time yet never shows any of these signs, and merely waits for the impure body to die and dissolve into nothingness, then one cannot achieve the true Dao. Such a claim has never been heard since ancient times.