In the second year of the Kangxi reign, in the year kui mao, in the tenth month of the year, Kun Yangzi said to Jing Zhenzi Shao Shou Shan and Fu Yao Zi Zhan Shou Chun in Jinling Bi Yuan:
“Since childhood I have admired the Dao, and I know that life is not real, that the illusion is impermanent. To avoid reincarnation, I must cultivate the Dao early. But although Kongtong is close, I have not yet met Guangchengzi; although Pengdao is not far away, how can an ordinary mortal attain it? I must stay away from filth, sweep away dust and sand, dispel idle thoughts and vanquish all worldly thoughts like ashes, cultivate the physical body and be enthusiastic like water. All causes cease suddenly, and they come one step at a time from precepts and concentration. All concerns return to nothingness, and they are seen layer by layer from wisdom. When you can see through, you can attain concentration; when you can endure, you can act freely. Therefore, raise your eyebrows and hold back the murderous knife with your hands; let go and step directly onto the boat that will save you from the world. Turning over frees you from the cycle of rebirth, and changing your mind frees you from the net of delusion. With a compassionate heart, the ancient sages taught that we should save ourselves and others. With a merciful heart, we should always want to save ourselves and others. I remember that many years ago, I went to Wangwu to seek the truth and the Dao, and I met a great master. I was blessed by the Three Jewels and personally heard the Dharma. I relied on my own strength to practice asceticism and cultivate myself. I took refuge in the Supreme Dharma King and practiced the wonderful Mahayana Way. What is more, I have encountered a flourishing era, peace and contentment, something that is hard to come by in aeons and rare in a thousand lifetimes. How dare I not expound the Three Jewels, repay the Four Kinds of Karmic Debt, do my small part, and express my innermost feelings? Therefore, without fear of the transgression of presuming to speak, I will open the altar and expound the precepts; without avoiding the ridicule of slander, I will expound the teachings and discuss the sutras. It is not about seeking fame for good deeds, but only about dispelling evil and resolving doubts. Heavenly law forbids flowery speech, and the highest truth lies in straightforward speech. I respectfully inform the public of the seventh generation of the Longmen family tradition, and respectfully record the straightforward words of Biyuan for the benefit of all. I dare not write eloquently, so I will just speak the truth. I am now teaching you, precisely to enlighten the ignorant and clarify the true law. If you are a discerning person with a high level of understanding, then I am fortunate to be inferior, and I would be honoured to have your guidance, to confirm what you have heard. This is my wish.”
When the two disciples heard the Dharma, they bowed and withdrew.
The disciple Shi Shouping of Guangling paid homage and recited:
The Dharma is originally without a cause because the mind has no thoughts.
The mind is the appearance of the Dharma King, and the Dharma returns to the mind of the King and returns to emptiness.
To understand that the fixed Dharma is not the perfect Dharma, one must realize that the ordinary mind is the holy mind.
The Dharma of the mind is the mind of the Dharma, and the liberated mind of the Dharma and the mind is the one who knows.

 康熙二年，岁在癸卯，十月之吉，昆阳子说戒于金陵碧苑，谓凝真子邵守善、扶摇子詹守椿曰：
“余自髫年慕道，识透浮生不实，幻境无常，要免轮回，蚤修至道。但崆峒虽近，广成子未许相逢；蓬岛非遥，凡夫身安能得到？务必远离污秽，扫尽尘沙，消磨妄想而凡念如灰，陶冶色身而热心似水。诸缘顿息，皆从戒定中，一步步行来；万虑归空，悉自智慧里一层层看去。看得透，则拏得定，忍得过，则行得开。是以竖起眉毛，手掣杀人刀子；放开脚步，直登渡世船儿。翻身则解脱轮回，转念则超离罗网。悲心不断，古云自渡渡他；慈愿常存，我欲自渡渡彼。记得昔年曾参王屋，寻真访道，得遇明师。上蒙三宝之洪恩，亲闻法宝；下仗一身之膂力，苦行修身。皈依无上法王，行持大乘妙道。况又遭逢盛世，安乐清平，万劫难闻，千生罕见。敢不阐扬三宝，报答四恩，少尽涓埃，聊抒方寸。是以不辞僭妄之愆，开坛说戒；不避笑讥之谤，演教谈经。非关好事沽名，祗为辟邪解惑。天律不许绮语，至道惟在直言。谨将龙门第七代家风，告诸大众；敬录碧苑一腔直话，普利天人。不敢行文，何妨实说。今将授汝，正以接引愚蒙，阐明正法。若夫上乘法器，明眼高人，则贫道下风有幸，正欲请慈领教，以印证其所闻，贫道之愿也。”
二子闻是法也，作礼而退。
戒弟子广陵施守平稽首颂曰：
法原无法因心有，心本无心为法空。
心现法王心现相，法归心王法归空。
要明定法非圆法，须悟凡心即圣心。
心法法心心法法，法心解脱是知音。