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白雲自去来 hakuun onozukara kyorai su The White Clouds Come and Go of Themselves

白雲自去来, the white clouds come and go of themselves, is half of a Zen couplet whose other half is the green mountain never moved. Its Tang source has floating clouds, and white clouds are first read, in the texts searched, in a funeral sermon credited to a Japanese master. The line went on to Daitokuji's tea scrolls, Sōseki's brush and a grave marker read by Lafcadio Hearn.

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Japanese Scroll of The White Clouds Come and Go of Themselves (hakuun onozukara kyorai su) — Calligraphy by Eri Takase
The White Clouds Come and Go of Themselves白雲自去来hakuun onozukara kyorai su

Original art by Master Calligrapher Eri Takase

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Abstract

白雲自去来, read hakuun onozukara kyorai su, the white clouds come and go of themselves, is the second half of a five-character couplet whose first half is 青山元不動, the green mountain never moved; in the Chinese records the couplet is the Tang master Lingyun Zhiqin's answer to a monk who asked how to get free of birth, old age, sickness and death, and there the clouds are floating clouds, 浮雲飛去來 in the 景德傳燈錄 and 浮雲任去來 in the 五燈會元 [1][2]. With 白雲自去來, the couplet is first read here, by its author's dates, in a funeral sermon credited to the Sōtō master Fusai Zenkyū (1347–1408), in his record as printed in 1695; the oldest dated print read that carries it is the Zen phrase book of 1645, and the enlarged phrase book of 1688 adds a note that the 傳燈錄 writes it otherwise [3][4][5]. A catalogue of Daitokuji's one-line scrolls lists the couplet, and the half-line alone, in the hands of seventeenth-century masters, scrolls of the couplet hung at teas reported in a tea record printed in 1920 and a tea monthly of 1939, and the tea handbooks from 1973 head the one line as the couplet shortened [6][7][8][9]. Lafcadio Hearn gave it in English in 1898, from a Pure Land grave marker, Nitobe Inazō closed with it an essay of April 1904 on keeping peace in mind in the war with Russia, and Natsume Sōseki brushed it twice in 1911 when a visitor asked him to [10][11][12].

Overview

The sense. No dictionary at kotobank heads the phrase: the word pages for 白雲自去来 and for 青山元不動 each answer 404, no search was run there, and the couplet's string was not queried; the tea handbooks head it (below). Its words are in the dictionaries. 去来 is going and coming, back and forth, a Sino-Japanese word the 日本国語大辞典 finds from the 懐風藻 of 751 [13]. 自, read おのずから, is そのもの自体の力、成り行きに基づくさま, by the thing's own power or course, ひとりでに, of itself, and in the 日本国語大辞典 物事がもとからあったそのままに, as a thing was from the first [14]. 青山 is a mountain green with trees [15]. The line says that the white clouds come and go by their own nature; in the couplet, they do so around a mountain that has never moved.

The words. The phrase book of 1688 marks the reading beside the characters: ト after 元, for moto; ヲ beside 自, for onozukara; ス after 来, which makes 去来 a verb, kyorai su [5]. The first half is read in print three ways, moto fudō, moto ugokazu and moto dōzezu; the second half is spelled out in kana as hakuun onozukara kyorai su by 芳賀 in 1994, by the Daitokuji catalogue of 2000 and by a tea journal of 2017, and the marks of 1688 agree with it as far as they go [16][6][17][18][19]. The Sōtō biographies in their typeset of 1885 mark 自 with ラ alone, 自ら, which leaves mizukara or onozukara open [20]. 元 is from the first, originally: the mountain did not begin to stand still; it never moved. 青 is the color the English translators give as blue and as green.

The text in English. Lafcadio Hearn gives it in 1898 as The Blue Mountain of itself remains eternally unmoved: the White Clouds come of themselves and go [10]; R. H. Blyth in 1949 as The blue hills are by their nature immovable; / The white clouds of themselves come and go [21]; Victor Sōgen Hori in 2003 as The blue mountains by nature are immoveable, / The white clouds of themselves come and go [22].

The historical record

The Tang answer, with floating clouds. Lingyun Zhiqin 靈雲志勤 is entered among the heirs of Weishan 潙山 as the monk who, at Weishan, woke to the Way through peach blossoms. The 景德傳燈錄, the lamp record the dictionaries date to 1004 [23], gives his sermon on impermanence and then the exchange: 時有僧問。如何得出離生老病死。師曰。青山元不動。浮雲飛去來, a monk asked: "How does one get free of birth, old age, sickness and death?" The master said: "The green mountain never moved; the floating clouds fly, going and coming" [1]. Randolph Whitfield renders the answer The blue mountain peaks do not move, but clouds float by, this way and that [24]. The 五燈會元, compiled by the Song monk Dachuan Puji [25], gives the same answer with 浮雲任去來, the floating clouds are left to come and go [2]. In the canon as searched at CBETA, the couplet with 白雲自去來 does not occur, and two later Chinese writers come near it. A Ming or Qing commentary by Qian Qianyi 錢謙益 quotes Lingyun with 浮雲自去來, the floating clouds of themselves come and go [26], and the Yongzheng emperor's 御選語錄, prefaced in 1733, quotes him with 白雲: 如靈雲青山原不動，白雲任去來之句, and ranks it with Miaoxi 妙喜, of whom he has just written 非實透關之侶, no true passer of the barrier: 亦屬一流, of the same class [27]. So by 1733 a Chinese writer gave Lingyun white clouds; the couplet with 白雲自去來, with 自, is first read in Japan (the line alone has Chinese and Korean witnesses, the oldest dated a Ming sermon of 1620: Notes).

The white cloud before the couplet. Other Chinese texts stand behind the figure. The recorded sayings of the Tang master Dongshan Liangjie 洞山良价 give him a verse, after a monk has asked him about each of its four lines: 青山白雲父，白雲青山兒。白雲終日倚，青山總不知, the green mountain is the white cloud's father, the white cloud the green mountain's child; all day the white cloud leans on it, and the green mountain does not know [28]. The 祖堂集, dated to 952 by the encyclopedia [29], has a version of it in another setting. Dongshan meets the master Yinshan 隱山 on a mountain with no path and asks him about host and guest, and straight after Yinshan's answers the text sets the verse as 又偈曰, and a verse says, with 依 and 都 for 倚 and 總 and two more lines, 欲知此中意，寸步不相離, if you would know what is in this, they are never an inch apart; Dongshan then composes a verse of his own, which ends 一老一不老, one ages, one does not [30]. In the 五燈會元, Jiashan Shanhui 夾山善會, who died in 881 by his entry (唐中和元年), answers what is the one who ages and the one who does not? with 青山元不動。㵎水鎮長流, the green mountain never moved; the valley stream flows on and on, and says in a sermon 青山與白雲。從來不相到, the green mountain and the white cloud have never reached each other [31]. And the hermit Tao Hongjing (456–536), asked by an emperor what there was in the mountains, answered with a poem: 山中何所有 嶺上多白雲 只可自怡悅 不堪持寄君, what is there in the mountains? on the ridges, many white clouds; I can only delight in them myself, and cannot send them to you [32][33].

A funeral torch, in Japan. The record of Fusai Zenkyū 普濟善救 (1347–1408), a Sōtō master who held Sōjiji and Yōtakuji [34], includes funeral torch sermons (下火), each spoken over a named dead person. The one headed 為性芳大姊, for 性芳, runs (大姊, in the sense a funeral heading calls for, is the title set after a woman's posthumous Buddhist name, as 居士 is after a man's; the dictionaries also give it for a nun or a laywoman of standing [35]): 一靈心性。不借胞胎。蚤脱男女相。何有人我媒。明珠現掌。寶鏡當臺。超末山作略。絶鐵磨按排。青山元不動。白雲自去來。正恁麽時。末後任運自在一著。如何全提, the one spirit's mind-nature borrows no womb; it shed early the marks of man and woman; what go-between of self and other has it? A bright pearl shows in the palm, a precious mirror stands on its stand. It goes beyond Moshan's way and cuts off Tiemo's arranging. The green mountain never moved; the white clouds come and go of themselves. At just this moment, how is the last free move, that follows its course, set out whole? [3]. The same record has a midsummer sermon with 黯黯青山元不動。飄飄白雲閑變遷, dark, dark, the green mountain never moved; drifting, drifting, the white clouds change at leisure, the two as stillness and motion [36]. The record is known in a print of 1695, made from a scattered manuscript collated with more than ten copies [4]; by 1408 is the date of the master it is credited to, not of a witness. Other torches in the section carry dates in their headings, from 應永六年 (1399) to 應永十三年 (1406), within his life; the one for 性芳 carries none [37].

The son returns to the father. The Sōtō biographies 日本洞上聯燈録, written by Reinan Shūjo [38], completed in 1727 and printed in 1742 by the encyclopedia [39], tell of 泰叟妙康, who died in 1485 at eighty. His teacher Gekkō Shōbun [40] asked him: 子歸就父時如何, when the son returns to the father, what then? 泰叟 answered 靑山元不動、白雲自去來, and Gekkō let it rest. The same entry gives a second answer of his in Tao Hongjing's words: 只可自怡悅、不堪持送君 [20]. In a Sōtō commentary on Shushan's teaching, from a copy at the Ashikaga school that is undated in what was read and transcribed in 1997, a speaker called 月 sets the host beside the father, the lord and the green mountain, and the guest beside the son, the minister and the white cloud, and caps it with the couplet: 称主為青山則、客云白雲也 … 青山元不動、白雲自去来 [41].

The phrase books. The phrase book 句雙紙 of 1645 already carries the couplet, 青山元不動白雲自去來, among its ten-character entries, with no source named [42]. The enlarged 禪林句集 of 1688, the collection made from Tōyō Eichō's (1428–1504) [43], carries it as 青山元不動白雲自去来, tagged 會元巻四, with a note in small characters, 傳十一ノ十六丁ニハ白雲自ヲ作浮雲飛ニ, at juan 11, leaf 16 of the 傳燈錄, 白雲自 is written 浮雲飛 [5]. Its typeset of 1889 repeats the page and the note [44]. The phrase book knew that its wording was not the 傳燈錄's; it did not say that the 會元 it cites first writes 浮雲任 [2].

Daitokuji and tea. A catalogue of Daitokuji's one-line scrolls, read in the Library's snippet view, lists the couplet by Gyokushū Sōban 玉舟宗璠 (1600–1668), on paper 114.2 cm tall, and the half-line 白雲自去来 alone by Seigan Sōi 清巌宗渭 (1588–1662), Sen Sōtan's teacher in Zen; its contents list sets the name of Tenshitsu Sōjiku 天室宗竺 (1605–1667) just after the couplet, in a window too short to say whose entry it is, and his plates read in snippet carry other lines [6][45][46][47]. In a volume of his tea records printed in 1920, the tea diarist Takahashi Sōan (1861–1937) [48] describes a tea at the house of the late 早川周造, a leading tea man of 尾州 by his account, where the alcove held a horizontal scroll by Seigan on a mount on which 探幽 had painted a green mountain: 青山元不定、白雲自去來 / 貧道清巖宗渭書 [7]. A tea reported in the tea monthly of June 1939 hung a two-line scroll of the couplet by the priest 柴野松月 [8]. The 茶道全集 of 1936 sets it beside 柳綠花紅 as an image of the true form of things [49]. In 1973 芳賀幸四郎 heads 白雲自去来 in his handbook of 一行物 for tea, the one-line scrolls (the 日本国語大辞典 defines 一行物 as 文字を一行に書いた墨蹟, ink writing set in a single line, and its first example, of 1776, puts one in an alcove: 床には沢庵の一行物と有べきを [50]), and calls it 「青山元不動、白雲自ら去来す」という五言対句を、一句に縮めたもの, the five-character couplet shortened to one line, to be read the other way round, 「白雲は自ら去来するも、青山はもと不動なり」, the white clouds come and go of themselves, but the green mountain is from the first unmoving [9]; 有馬頼底 in 1990 says of it これも対句です, this too is a couplet [16]. Magazines ran columns under the half-line in 1987 and 2019 and under the couplet in 2017, the last two in tea journals [17]. A book of 1966 on Zen paintings as tea scrolls quotes the couplet straight after calling an inscription one of the most fitting for a painting of Bodhidharma; whether that inscription is the couplet is not settled in what was read [51].

The case of Tiemo. The nun Liu Tiemo came to Weishan, and he greeted her as an old cow; she asked whether he would go to the great feast on Mount Wutai the next day, and Weishan lay down, and she left: 溈山放身臥 … 磨便出去 [52][53]. 神保如天 (1880–1946), commenting on the case in 1915, writes of the two that neither left an opening, and closes: 青山元動ぜず白雲自から去來といふ風趣である, it has the air of "the green mountain never moved, the white clouds come and go of themselves" [18]. 菅原時保 in 1938 reports that some say the couplet is a verse on this very scene, and finds it 至極面白い, most interesting [54]. Fusai's funeral sermon names Tiemo in the line before the couplet [3].

Meiji and after. 若生国栄 in 1900 reads it as motion and stillness, 動靜の二相。不離不即, neither apart nor one [55]. Nitobe Inazō (1862–1933) ends an essay on not forgetting peace in the crisis of a war, dated April of Meiji 37 (1904) and printed in 1907, with the couplet alone, set apart. The war is the one with Russia: its last page says 日露戰爭よりも、更に多大なる名譽戰を戰はんがために、充實せる勢力を藏せよ, store up strength to fight a war of honor greater still than the Russo-Japanese War [11][56]. On 22 May 1911 Natsume Sōseki (1867–1916) wrote in his diary that 森圓月 brought a mounted scroll of Sōseki's writing, asked for an inscription for its box, and then: 又序だと云つて唐紙へ青山元不動白雲自去來と書けといふから書いた。二枚書いたが是は少々俗氣なく出來上つた。圓月は兩方取つて歸つた, then, since he was at it, he asked me to write "the green mountain never moved, the white clouds come and go of themselves" on Chinese paper, so I wrote it. I wrote two sheets, and these came out somewhat free of vulgarity. 圓月 took both home [12][57]. That evening he went to Hamlet [12]. 山田孝道's Zen dictionary of 1915 calls it 古語, an old saying [58]. Shaku Sōen (1859–1919), abbot of Engakuji, glossed it in a book of 1919 [59][60], and in talks printed after his death, in 1928, explains why it is written as an inscription on Bodhidharma: 達磨は本來の面目、本地の風光の標本である, Bodhidharma is the exemplar of the original face, the scenery of one's own ground [61]. The historian Ichimura Sanjirō (1864–1947) wrote a quatrain on mountain clouds that ends 青山元不動、一任去來雲, the green mountain never moved; it leaves the clouds to come and go [62][63]. The author of a book of 1937 on winning in trade says of it この句もまたよく書く句だが, this too is a line often written [64].

The line in English

Hearn's rendering is the oldest found in the English books read here and in the Internet Archive's full text. In "The Literature of the Dead" he reads the texts on wooden grave markers, and gives the couplet with the footnote Sotoba of the Jōdo sect: By "the Blue Mountain" is meant the Sole Reality of Mind; — by "the White Clouds," the phenomenal universe [10][65]. Blyth sets it in 1949 into an argument about selflessness, naming no source [21]. Sōiku Shigematsu in 1981 gives From the start blue mountains / never move; / White clouds / come and go [66]. Kyoto Encounters, a book of 1995 read only in the Internet Archive's full-text windows, gives The blue hills of themselves / Do not move; / The white clouds of themselves / Come and go, credited From the Forest of Zen Poems [67]. Hori in 2003 prints it as no. 10.272, and as no. 10.271 a different couplet, The blue mountains are just blue mountains, / The white clouds are just white clouds [22]. William Scott Wilson, in the introduction he wrote for the 2012 edition of his Hagakure, gives The blue mountains, from the beginning, do not move; / The white clouds, of themselves, come and go, and reads it as the state the samurai book is about: Like the blue mountains, nothing can move us … Like the white clouds, we can come and go as we please [68]. In the ZCLA Journal of 1973, in the pages remembering Hakuun Yasutani Rōshi, the couplet follows, after the words It is said, the close of a poem the issue gives as one of his last: The blue mountain stands fixed and firm; the white clouds come and go of themselves [69]. Shozo Sato in 2013 captions one-line scrolls of the half-line by Iwamoto Katsutoshi of Sōjiji and Shibayama Zenkei of Nanzenji, and writes that in zengo, the focus is more on the statement about the white cloud [70]. John Stevens in 2022 shows a fan by Katsu Kaishū (1823–1899) whose inscription he renders Green mountains originally don't move; / White clouds of themselves come and go, and notes that two characters to a line is a standard practice on a fan [71][72].

A reading

The couplet came to Japan as a Tang answer about birth and death with floating clouds, and the oldest Japanese text read that gives it with white clouds, by its author's dates, gives it over the dead: Fusai's torch for the woman 性芳. The oldest English rendering found was read off a grave marker. I do not take the couplet for a funeral text; Fusai also used the figure for midsummer, and most of its life since has been on tea scrolls. But the oldest text read on each side of the language line, Fusai's by its author's dates and Hearn's, says it at a death, and I think that is what the line is for: what does not move, said in the face of what goes.

The Sōtō key, I think, is the verse Dongshan's record gives him, where the green mountain is the father and the white cloud the child. Asked when the son returns to the father, what then?, 泰叟 answered with the couplet, and in that light it says that the son goes and comes, and the father never moved. The Ashikaga commentary's host and guest is the same figure. That reading is mine, resting on the two texts; the biography does not explain the answer.

The half-line hung alone is the half that moves. 芳賀 reads the mountain back into it, and so do I; but the scroll that shows only the clouds leaves the unmoving to the room and to the person standing in it. Nitobe, writing in April 1904, in the war with Russia, set the couplet after a plea to remember peace in the middle of war: as I read him, peace is the mountain and the war a passing cloud; he gives no gloss. Sōseki, who that day found his mounted scroll good work for him but clumsy all the same, and his box inscription poor work, found these two sheets somewhat free of vulgarity.

On the reading, I sign hakuun onozukara kyorai su, the phrase book's of 1688 and the tea handbooks'.

Notes

The 1920 tea record prints the scroll's first half as 青山元不定, the green mountain is not fixed. Whether the scroll writes 定 or the transcriber read a cursive 動 as 定 is not settled by the print [7].

白雲自去來 outside the couplet has four witnesses in what was searched. The oldest dated is a sermon of the Ming: Huitai Yuanjing 晦臺元鏡, opening his hall at 一枝山 in the winter of 泰昌元年 (1620), offers incense to his teacher, whom the record calls the restorer of the 洞上 (Caodong) line, 用酬當年把守玉關諸禁度，獨許白雲自去來, in repayment for his keeping, in those years, every ban at the Jade Pass, and letting only the white clouds come and go of themselves [73]. As a five-character line it is in a poem by Wei Yijie 魏裔介, a grand secretary of the Qing who passed the palace examination in 1646 [74], in a set that looks back on the 庚子 year, so 1661 or later; the line plays on a temple's name, 白雲院 [75]. It is also the last line of a quatrain by 李溆, a poet of Korea by his own collection, which lodges him at 麻浦 and calls his country 吾東, our East [76]. And it closes a quatrain written in Tokyo by 李斗璜, an officer of Korea by his own collection, under a heading that names 團子坂 and his lodging in 本鄕: 一笑重回首、白雲自去來, with a smile I turn my head once more; the white clouds come and go of themselves [77]. None of the four has 青山元不動. Every first in this history is scoped to the texts searched: CBETA, the SAT database, Wikisource's Chinese texts, the National Diet Library's full text and the shelf; the 全宋詩 and the wider 四庫全書 were not searched.

The 2000 Daitokuji catalogue gives Lingyun's answer as from the 傳燈錄 juan 11 but quotes it with the 會元's 任 [6]; the 傳燈錄 reads 飛 [1].

Fusai's sermon for 性芳 names Moshan and Tiemo, two women of the Chan records: Moshan is the nun 了然 of the lamp record [78], and Tiemo a nun by the 碧巖錄's note [52]. They are paired in other torch sermons for women in the same section, for 源海, 了高 and 本了 [79], and only this one follows them with the couplet [3].

The 1931 anthology that prints Ichimura's poem dates his doctorate to 1907, not the poem; the poem is undated in what was read [62].

Shaku Sōen died in 1919. The 1928 book with the Bodhidharma passage, and a 1931 book with the title of the 1919 one from another publisher, at 478 pages to its 218, are printed after his death [61][80][60].

Fusai's record closes with an account of his life, his death on the twelfth of the first month of 應永十五年 (1408) among it, signed 于時應永二十一甲午歳。孟春十二。七周忌之辰。小師淨智等謹記, written by his disciple 淨智 and others in 1414, on the twelfth of the first month, the day of his seventh memorial. It dates that account, not the sermons [81].

Hearn's book carries the copyright date 1898 and a preface signed in Tōkyō on 15 February 1898; the copy read is a printing of 1914 [10]. The preface says that all but one of its papers appeared there for the first time, and does not say which.

The ZCLA Journal passage is read only in the Internet Archive's full-text windows; who writes It is said is not read [69].

青山 has a second sense in Japanese, a place to be buried, from Su Shi's line on burying one's bones in the green hills [15]. No witness read ties the couplet to that sense.

Japanese Scrolls by Master Calligrapher Eri Takase

Japanese Scroll of The White Clouds Come and Go of Themselves (hakuun onozukara kyorai su) in a block font by Master Japanese Calligrapher Eri Takase
白雲自去来VB5JBlock
Japanese Scroll of The White Clouds Come and Go of Themselves (hakuun onozukara kyorai su) in a cursive font by Master Japanese Calligrapher Eri Takase
白雲自去来VC5JCursive
Japanese Scroll of The White Clouds Come and Go of Themselves (hakuun onozukara kyorai su) in Master Japanese Calligrapher Eri Takase's own style (jiun)
白雲自去来VD5JJiun
Japanese Scroll of The White Clouds Come and Go of Themselves (hakuun onozukara kyorai su) in a semi-cursive font by Master Japanese Calligrapher Eri Takase
白雲自去来VS5JSemi-Cursive

Sources not seen

A Chinese text with the couplet 青山元不動、白雲自去來 earlier than Fusai's record, if one exists, in the 全宋詩 or the wider 四庫全書, which were not searched.

The manuscripts of Fusai's record behind the 1695 print, which would date the funeral sermon.

The 1742 print of the 日本洞上聯燈録; the history reads its 1885 typeset.

The plates of the Daitokuji catalogue of 2000, and Seigan's scroll at the Nomura Art Museum; the catalogue is read in snippet view only.

The page image of the 1925 phrase-book commentary 禅林句集和訓略解, read only in its text layer; the 1920 edition is served in the Library's reading rooms only.

The identity of the speaker 月 in the Sōtō commentary, and the date of its 足利学校 copy.

Who quotes the couplet in the ZCLA Journal of 1973, and who made the 1995 Kyoto Encounters rendering, both lending copies read only in full-text windows.

The images of Sato's scrolls and of Katsu Kaishū's fan in Stevens; their EPUB texts were read.

English books before 1898 that render the couplet as blue hills: that broad search of the Internet Archive's full text failed and was not run.

A reader with access to any of these is invited to write to Takase Studios at Tim@Takase.com.

References

  1. 道原, 『景德傳燈錄』 卷十一, 靈雲志勤 (among 潭州溈山靈祐禪師法嗣, p. 281b09–b13): 初在溈山因桃華悟道 (p. 285a23–a24) … 時有僧問。如何得出離生老病死。師曰。青山元不動。浮雲飛去來 (p. 285b08–b09), at CBETA (T51n2076). https://cbetaonline.dila.edu.tw/zh/T51n2076_p0285a23
  2. 普濟, 『五燈會元』 卷四, 靈雲志勤: 青山元不動，浮雲任去來, at CBETA (X80n1565, p. 104b19–b20). https://cbetaonline.dila.edu.tw/zh/X80n1565_p0104b19
  3. 『普濟和尚語録』, 下火 為性芳大姊: … 超末山作略。絶鐵磨按排。青山元不動。白雲自去來。正恁麽時 …, at the SAT Daizōkyō Text Database (T82n2594, p. 516c07–c13). https://21dzk.l.u-tokyo.ac.jp/SAT/T2594_.82.0516c07:0516c13.cit
  4. 『普濟和尚語録』, 跋: 新刻普濟禪師語録 … 歴索在東關北越者十數本、校訂一匝 … 時元祿八乙亥歳臘八前、興聖嗣祖信楳峯書 (1695), at the SAT Daizōkyō Text Database (T82n2594, p. 521a21–b24). https://21dzk.l.u-tokyo.ac.jp/SAT/T2594_.82.0521a21:0521b24.cit
  5. 東陽英朝 集『増補首書 禪林句集』, 京師 小川多左衞門, 貞享5 (1688), the copy of 神戸大学附属図書館, canvas 66: 青山元不動白雲自去来, 會元巻四, 傳十一ノ十六丁ニハ白雲自ヲ作浮雲飛ニ. 国書データベース. https://doi.org/10.20730/100272428
  6. 福富雪底 監修『大徳寺一行名品集』, 2000, search index 74 (清巌宗渭, 白雲自去来, 野村美術館蔵, 本紙 縦123.3 × 横26.1 cm) and search index 105 (玉舟宗璠, せいざんもとふどうはくうんおのずからきよらいす 青山元不動白雲自去来, 本紙 縦114.2 × 横26.8 cm, with the note 伝灯録巻十一霊雲志勤章 … 「青山元不動、浮雲任去来」); search index 11 (contents: 青山元不動白雲自去来天室宗竺翠嚴, where the window ends); search indexes 107–115 (the plates of 天室宗竺: 雲収山岳青, 夏雲多奇峰, 松無古今色 and others), snippet view, National Diet Library. https://dl.ndl.go.jp/pid/14127897
  7. 高橋箒庵 編『東都茶会記』 第7輯上, 1920 (the Library's record), scan 100, pp. 一八六–一八七: 故早川周造氏宅に赴きしに、同家は故人が尾州第一流の數寄者として其名を現はし … 床に探幽が青山を畫きたる臺紙に大德寺清巖が、青山元不定、白雲自去來 貧道清巖宗渭書 と認めたる横物一軸を掛け (page image), National Diet Library. https://dl.ndl.go.jp/pid/1183249/1/100
  8. 『茶道月報』 1939-06, search index 76: 本席 床 柴野松月和尙 二行物 靑山元不動 白雲自去來, snippet view, National Diet Library. https://dl.ndl.go.jp/pid/11208238
  9. 芳賀幸四郎『禅語の茶掛一行物』, 1973, headword 白雲自去来, search index 59–60: 「青山元不動、白雲自ら去来す」という五言対句を、一句に縮めたもので、「白雲は自ら去来するも、青山はもと不動なり」と逆に読む, snippet view, National Diet Library. https://dl.ndl.go.jp/pid/12439535
  10. Lafcadio Hearn, Exotics and Retrospectives, Little, Brown, copyright 1898 (the 1914 printing), "The Literature of the Dead", p. 117 (page image). https://archive.org/details/exoticsandretros00heariala/page/117
  11. 新渡戸稲造『随想録』, 丁未出版社, 明40 (1907), 「治亂の心構」 (pp. 39–42, scans 26–28; the essay read in the text layer), scan 28, p. 42: in the fifth column from the right, 日露戰爭よりも、更に多大なる名譽戰を戰はんがために、充實せる勢力を藏せよ, with かの露人よりも一層恐る可きもの in the fourth; the essay ends ん。 in the tenth, and (三十七年四月) and 青山元不動、白雲自去來 follow, set apart (page image), National Diet Library. https://dl.ndl.go.jp/pid/898521/1/28
  12. 夏目漱石, 日記 明治四十四年五月二十二日, 『漱石全集』, 1937, scan 329, p. 645: 又序だと云つて唐紙へ青山元不動白雲自去來と書けといふから書いた。二枚書いたが是は少々俗氣なく出來上つた (page image), National Diet Library. https://dl.ndl.go.jp/pid/1131644/1/329
  13. 「去来」, デジタル大辞泉 and 精選版 日本国語大辞典, at kotobank. https://kotobank.jp/word/%E5%8E%BB%E6%9D%A5-53511
  14. 「自ずから」, デジタル大辞泉 and 精選版 日本国語大辞典, at kotobank. https://kotobank.jp/word/%E8%87%AA%E3%81%9A%E3%81%8B%E3%82%89-453814
  15. 「青山」, デジタル大辞泉, at kotobank. https://kotobank.jp/word/%E9%9D%92%E5%B1%B1-24197
  16. 有馬頼底『よくわかる茶席の禅語』, 1990, search index 62: せいざんもとふど… 青山元不動 白雲自去来 これも対句です, snippet view, National Diet Library. https://dl.ndl.go.jp/pid/13270485
  17. CiNii Research, titles only: 『日本美術工芸』 1987-07 「茶席の禅語-7-白雲自去来」; 『遠州』 2017-10 「茶の湯の禅語(166回) 青山元不動(せいざんもとうごかず) 白雲自去来(はくうんおのずからきょらいす)」; 『茶道の研究』 2019-08 「茶掛けにみる仏のことば(77) 白雲自去来」. https://cir.nii.ac.jp/all?q=%E7%99%BD%E9%9B%B2%E8%87%AA%E5%8E%BB%E6%9D%A5
  18. 神保如天『従容録通解』, 無我山房, 大正4 (1915), scan 218, p. 四〇七, 第六十則 要解: 兩者とも點檢すべき間隙が無い。青山元動ぜず白雲自から去來といふ風趣である (page image), National Diet Library. https://dl.ndl.go.jp/pid/943578/1/218
  19. 芳賀幸四郎『一行書のよみかた』, 1994, search index 3 and 36: 白雲自去來 はくうんおのずからきよらいす, snippet view, National Diet Library. https://dl.ndl.go.jp/pid/13618561
  20. 秀恕 著, 大内青巒 校, 『日本洞上聯燈録』 卷五, 泰叟妙康: 江遽問曰、子歸就父時如何。師曰、靑山元不動、白雲自去來。江卽休 … 文明十七年十一月四日示疾 … 春秋八十, 明18 (1885), scan 82 (page image), National Diet Library. https://dl.ndl.go.jp/pid/823433/1/82
  21. R. H. Blyth, Haiku, vol. 1, Eastern Culture, Hokuseido, 1949, p. 276 (the shelf copy).
  22. Victor Sōgen Hori, Zen Sand: The Book of Capping Phrases for Kōan Practice, University of Hawaiʻi Press, 2003, nos. 10.271 and 10.272 (the shelf copy).
  23. 「景徳伝灯録」, デジタル大辞泉 (1004年成立), and 「景徳伝燈録」, 精選版 日本国語大辞典 (一〇〇四年、宋の道原の撰), at kotobank. https://kotobank.jp/word/%E6%99%AF%E5%BE%B3%E4%BC%9D%E7%87%88%E9%8C%B2-59091
  24. Randolph S. Whitfield, Records of the Transmission of the Lamp, vol. 3, Books on Demand, 2016, Lingyun Zhiqin (the shelf copy).
  25. 『五燈會元』, 釋廷俊's preface to the reprint, signed 至正二十四年 (1364): 宋季靈隱大川禪師濟公 … 作五燈會元 (p. 1c10–c12), and the signature, 至正二十四年龍集甲辰 … 釋廷俊序 (p. 2a10–a11), at CBETA (X80n1564). https://cbetaonline.dila.edu.tw/zh/X80n1564_p0001c10
  26. 錢謙益, 『楞嚴經疏解蒙鈔』 卷十: 靈雲勤 … 青山元不動，浮雲自去來, at CBETA (X13n0287, p. 901a19–b01). https://cbetaonline.dila.edu.tw/zh/X13n0287_p0901a19
  27. 雍正帝, 『御選語錄』 卷十四: of 妙喜, 非實透關之侶; then 如靈雲青山原不動，白雲任去來之句 … 亦屬一流 (p. 600b04–b11), with the 御製序 (p. 599b12) dated 雍正十一年癸丑八月望日 (1733) (p. 601b06), at CBETA (X68n1319). https://cbetaonline.dila.edu.tw/zh/X68n1319_p0600b09
  28. 『筠州洞山悟本禪師語錄』: 僧問：「如何是青山白雲父？」 … 乃頌曰：「青山白雲父，白雲青山兒，白雲終日倚，青山總不知。」, at CBETA (T47n1986A, p. 512a03–a08). https://cbetaonline.dila.edu.tw/zh/T47n1986Ap0512a03
  29. 「祖堂集」, 改訂新版 世界大百科事典 (五代の南唐保大10年（952）の成立; 柳田聖山), at kotobank. https://kotobank.jp/word/%E7%A5%96%E5%A0%82%E9%9B%86-1181279
  30. 『祖堂集』 卷二十, 隱山 and 洞山 (p. 682a08–b03): 此山無路 … 洞山便問：「如何是賓中主？」 … 又偈曰：「青山白雲父，白雲青山兒。白雲終日依，青山都不知。欲知此中意，寸步不相離。」洞山因此頌曰：「道無心合人，人無心合道。欲知此中意，一老一不老。」, at CBETA (B0144, p. 682a14). https://cbetaonline.dila.edu.tw/zh/B25n0144_p0682a14
  31. 普濟, 『五燈會元』 卷五, 夾山善會: 問。如何是一老一不老。師曰。青山元不動。㵎水鎮長流 (p. 121b02–b03), the sermon 青山與白雲。從來不相到 (p. 121a04), and his death, 唐中和元年十一月七日 … 而逝 (p. 121c13–c16), at CBETA (X80n1565). https://cbetaonline.dila.edu.tw/zh/X80n1565_p0121b02
  32. 陶弘景, 「答詔問」: 山中何所有 嶺上多白雲 只可自怡悅 不堪持寄君, at Wikisource. https://zh.wikisource.org/wiki/%E7%AD%94%E8%A9%94%E5%95%8F
  33. 「陶弘景」, デジタル大辞泉 (456–536), at kotobank. https://kotobank.jp/word/%E9%99%B6%E5%BC%98%E6%99%AF-103513
  34. 「普済善救」, デジタル版 日本人名大辞典+Plus (1347–1408; 曹洞宗; 能登総持寺, 丹波永沢寺住持), at kotobank. https://kotobank.jp/word/%E6%99%AE%E6%B8%88%E5%96%84%E6%95%91-1105022
  35. 「大姉」, デジタル大辞泉 (２ 女性の法名につける称号。男性の居士に対するもの) and 精選版 日本国語大辞典 (③ 女子の死後、その法名の下に付ける称号), at kotobank. https://kotobank.jp/word/%E5%A4%A7%E5%A7%89-557140
  36. 『普濟和尚語録』, 半夏上堂: 黯黯青山元不動。飄飄白雲閑變遷。去留之蹤自在。動靜之體如然, at the SAT Daizōkyō Text Database (T82n2594, p. 500c29–501a04). https://21dzk.l.u-tokyo.ac.jp/SAT/T2594_.82.0500c29:0501a04.cit
  37. 『普濟和尚語録』, 下火, the dated headings: 爲前住雲門玄清書記 應永七年五月十一日 (p. 515a05); 爲智川監寺 應永十二乙酉臘八 (p. 515a16); 爲萬松二世宗興和尚 應永十三丙戌霜月初八日歸寂 (p. 515a25); 又。荼毘奠湯 應永六年冬 (p. 515b15), at the SAT Daizōkyō Text Database (T82n2594, p. 515a05–b15). https://21dzk.l.u-tokyo.ac.jp/SAT/T2594_.82.0515a05:0515b15.cit
  38. 「嶺南秀恕」, デジタル版 日本人名大辞典+Plus (れいなん-しゅうじょ; 1675–1752; 曹洞宗), at kotobank. https://kotobank.jp/word/%E5%B6%BA%E5%8D%97%E7%A7%80%E6%81%95-1121107
  39. 「日本洞上聯灯録」, 改訂新版 世界大百科事典 (嶺南秀恕; 1727 成立, 1742 刊), at kotobank. https://kotobank.jp/word/%E6%97%A5%E6%9C%AC%E6%B4%9E%E4%B8%8A%E8%81%AF%E7%81%AF%E9%8C%B2-1193089
  40. 「月江正文」, デジタル版 日本人名大辞典+Plus (?–1462/63; 曹洞宗), at kotobank. https://kotobank.jp/word/%E6%9C%88%E6%B1%9F%E6%AD%A3%E6%96%87-1073261
  41. 飯塚大展, 「禅籍抄物研究（一）」, 『曹洞宗宗学研究所紀要』 1997-10, 資料(三) 足利学校遺跡図書館蔵『踈山大師根脚語决』: 称主為青山則、客云白雲也 … 青山元不動、白雲自去来 (search index 76); the 抄: 青山元不動ト云下ニハ、白雲自去来スト、丁ト對シタ (search index 83), snippet view, National Diet Library. https://dl.ndl.go.jp/pid/2224566
  42. 『句雙紙』, 正保2 (1645), 西村又左衛門, canvas 48: 青山元不動白雲自去來, among the 五言對, with no source named; the 五言對 (canvases 36–55) read column by column. 国書データベース. https://doi.org/10.20730/100103433
  43. 「東陽英朝」, デジタル版 日本人名大辞典+Plus (1428–1504), at kotobank. https://kotobank.jp/word/%E6%9D%B1%E9%99%BD%E8%8B%B1%E6%9C%9D-1093907
  44. 英朝 著『禅林句集』, 1889, scan 69 (page image), National Diet Library. https://dl.ndl.go.jp/pid/899715/1/69
  45. 「玉舟宗璠」, デジタル版 日本人名大辞典+Plus (1600–1668; 大徳寺), at kotobank. https://kotobank.jp/word/%E7%8E%89%E8%88%9F%E5%AE%97%E7%92%A0-1122902
  46. 「天室宗竺」, デジタル版 日本人名大辞典+Plus (1605–1667; 大徳寺 住持 承応3), at kotobank. https://kotobank.jp/word/%E5%A4%A9%E5%AE%A4%E5%AE%97%E7%AB%BA-18919
  47. 「清巌宗渭」, デジタル版 日本人名大辞典+Plus (1588–1662; 大徳寺; 千宗旦が参禅), at kotobank. https://kotobank.jp/word/%E6%B8%85%E5%B7%8C%E5%AE%97%E6%B8%AD-18193
  48. 「高橋箒庵」, 20世紀日本人名事典 (タカハシ ソウアン; 1861–1937; 茶道研究家), at kotobank. https://kotobank.jp/word/%E9%AB%98%E6%A9%8B%E7%AE%92%E5%BA%B5-1087653
  49. 井口海仙 等編『茶道全集』, 1936, search index 275: 諸法實相も、禪では柳綠花紅とか、靑山元不動白雲自去來等と藝術的に表象化されてゐる, snippet view, National Diet Library. https://dl.ndl.go.jp/pid/1863757
  50. 「一行物」, 精選版 日本国語大辞典, at kotobank. https://kotobank.jp/word/%E4%B8%80%E8%A1%8C%E7%89%A9-203938
  51. 淡川康一『茶掛としての禅画』, 1966, search index 141: この讃語は、達磨の絵に、もっとも適わしいものの一つである。「青山元不動、白雲自去来。」(青山元動ぜず、白雲自ら去来。), snippet view, National Diet Library. https://dl.ndl.go.jp/pid/2509166
  52. 『佛果圜悟禪師碧巖錄』 卷三, 第二十四則: 劉鐵磨到溈山 … 山云老牸牛。汝來也 … 磨云。來日臺山大會齋。和尚還去麼 … 溈山放身臥 … 磨便出去 (p. 165a04–a08), and the commentary 劉鐵磨（尼也） (p. 165a09), at CBETA (T48n2003). https://cbetaonline.dila.edu.tw/zh/T48n2003_p0165a04
  53. 『萬松老人評唱天童覺和尚頌古從容庵錄』 第六十則 鐵磨牸牛, at CBETA (T48n2004, p. 264c28). https://cbetaonline.dila.edu.tw/zh/T48n2004_p0264c28
  54. 菅原時保『碧巌録講演』, 1938, scan 14, p. 二二: 或人は、青山元不動、白雲自去來、と云ふ句は「潙山放身臥、磨便出去。」の贊であると云はるゝが、至極面白い (page image), National Diet Library. https://dl.ndl.go.jp/pid/1104317/1/14
  55. 若生国栄『活禅談』, 光融館, 明33 (1900), scan 92: 靑山は元より動せざれども。白雲自から去來するは。山の妙態あらずや。動靜の二相。不離不即にして運用無邊なり (text layer), National Diet Library. https://dl.ndl.go.jp/pid/822910
  56. 「新渡戸稲造」, デジタル大辞泉 (1862–1933), at kotobank. https://kotobank.jp/word/%E6%96%B0%E6%B8%A1%E6%88%B8%E7%A8%B2%E9%80%A0-17345
  57. 「夏目漱石」, デジタル大辞泉 (1867–1916), at kotobank. https://kotobank.jp/word/%E5%A4%8F%E7%9B%AE%E6%BC%B1%E7%9F%B3-17193
  58. 山田孝道『禅宗辞典』, 1915, scan 535, 東山水上行: 「靑山元動ぜず、白雲自ら去來す」の古語あり。山は不動なりと見るは、凡夫の常見なり (text layer), National Diet Library. https://dl.ndl.go.jp/pid/936741
  59. 釈宗演『叩けよ開かれん』, 大正8 (1919), scan 30: 古人の詩に靑山元不動、白雲自去來といふ句がある (text layer), National Diet Library. https://dl.ndl.go.jp/pid/944225
  60. 「釈宗演」, 精選版 日本国語大辞典 (一八五九‐一九一九; the 20世紀日本人名事典 on the same page gives his birth as 安政6年12月18日 (1860)), at kotobank. https://kotobank.jp/word/%E9%87%88%E5%AE%97%E6%BC%94-18291
  61. 釈宗演『禅の真髄』, 昭和3 (1928), scan 111: 達磨の賛に、左の如き文句を書くことがある。靑山元不動白雲自去來 … 達磨は本來の面目、本地の風光の標本である (text layer), National Diet Library. https://dl.ndl.go.jp/pid/1224656
  62. 市村瓚次郎 「山中卽事」, in 塩谷温『興国詩選』, 昭和6 (1931), scan 28, pp. 二二–二三: 雲來千嶂合、雲去萬峯分。青山元不動、一任去來雲 (page image), National Diet Library. https://dl.ndl.go.jp/pid/1258763/1/28
  63. 「市村瓚次郎」, デジタル大辞泉 (1864–1947), at kotobank. https://kotobank.jp/word/%E5%B8%82%E6%9D%91%E7%93%9A%E6%AC%A1%E9%83%8E-31385
  64. 松崎半三郎『商戦必勝陣』, 1937, scan 63: 「靑山元不動、白雲自去來」この句もまたよく書く句だが (text layer), National Diet Library. https://dl.ndl.go.jp/pid/1032531
  65. 「小泉八雲」, デジタル大辞泉 (1850–1904), at kotobank. https://kotobank.jp/word/%E5%B0%8F%E6%B3%89%E5%85%AB%E9%9B%B2-61282
  66. Sōiku Shigematsu, A Zen Forest: Sayings of the Masters, Weatherhill, 1981, no. 650, p. 81 (the shelf copy, page image).
  67. Kyoto Encounters, 1995 (the Internet Archive's record), read by full-text window only: The blue hills of themselves Do not move; The white clouds of themselves Come and go. FROM THE FOREST OF ZEN POEMS (lending copy). https://archive.org/details/kyotoencounters0000unse
  68. William Scott Wilson, introduction to Yamamoto Tsunetomo, Hagakure: The Book of the Samurai, Shambhala, 2012 (Introduction © 2012; the translation first published 1979), section "Zen" (the shelf copy).
  69. ZCLA Journal 3, nos. 3–4, summer–fall 1973, the pages for Hakuun Yasutani Rōshi, read by full-text window only: … compete with new garb. One of the last poems by Yasutani Roshi … compete with new garb. It is said: “The blue mountain stands fixed … (lending copy). https://archive.org/details/zcla-journal_summer-fall-1973_3_3-4
  70. Shozo Sato, Shodo: The Quiet Art of Japanese Zen Calligraphy, Tuttle, 2013, pp. 117–119 (the shelf copy).
  71. John Stevens, The Art of Budo, Shambhala, 2022, a fan by Katsu Kaishū (the shelf copy).
  72. 「勝海舟」, デジタル大辞泉 (1823–1899), at kotobank. https://kotobank.jp/word/%E5%8B%9D%E6%B5%B7%E8%88%9F-15669
  73. 道盛 集, 『建陽東苑晦臺鏡禪師語錄』: 泰昌元年庚申冬，於建陽一枝山開堂結制 (p. 217c14) … 專為供養中興洞上正宗江西壽昌無明經公本師老和尚，用酬當年把守玉關諸禁度，獨許白雲自去來 (p. 217c23–218a01), at CBETA (X72n1433); the record has no 青山元不動 (CBETA search, 23 hits, none in X1433). https://cbetaonline.dila.edu.tw/zh/X72n1433_p0218a01
  74. 『兼濟堂文集』 (四庫全書本), the 提要: 國朝魏裔介撰 … 順治丙戌進士官至大學士 (乾隆四十四年 恭校上), at Wikisource. https://zh.wikisource.org/wiki/%E5%85%BC%E6%BF%9F%E5%A0%82%E6%96%87%E9%9B%86%20%28%E5%9B%9B%E5%BA%AB%E5%85%A8%E6%9B%B8%E6%9C%AC%29
  75. 魏裔介, 『兼濟堂文集』 卷十八, 春日感懷詩 其六: 芒屩沿溪行，西至白雲院。白雲自去來，不見古人面 (四庫全書本), at Wikisource. https://zh.wikisource.org/wiki/%E5%85%BC%E6%BF%9F%E5%A0%82%E6%96%87%E9%9B%86%20%28%E5%9B%9B%E5%BA%AB%E5%85%A8%E6%9B%B8%E6%9C%AC%29/%E5%8D%B718
  76. 李溆, 『弘道先生遺稿』 卷一, 贈白雲處士許是去非: 幽境少人到。靑山深復回。朝暮閒中興。白雲自去來; 次唐音 (自註 寓居麻浦) and 赴雲山 (大名終古冠吾東), at Wikisource. https://zh.wikisource.org/wiki/%E5%BC%98%E9%81%93%E5%85%88%E7%94%9F%E9%81%BA%E7%A8%BF/%E5%8D%B7%E4%B8%80
  77. 李斗璜, 『雪岳遺稿』, 東京小草, 團子坂魚惣樓謾吟 (heading note: 本鄕區駒入三十三番地千駄町木寄寓處): … 一笑重回首白雲自去來; the collection opens 觀戰十絕: 余以壯衛營叅領官奉命觀戰, at Wikisource. https://zh.wikisource.org/wiki/%E9%9B%AA%E5%B2%B3%E9%81%BA%E7%A8%BF
  78. 道原, 『景德傳燈錄』 卷十一, 前高安大愚禪師法嗣 筠州末山尼了然 (p. 289a01), at CBETA (T51n2076). https://cbetaonline.dila.edu.tw/zh/T51n2076_p0289a01
  79. 『普濟和尚語録』, 下火: 爲源海大姊 … 末山鼻孔。鐵磨眼睛 (p. 515c07–c08); 爲了高大姊 … 超越鐵磨作略。不依末山途轍 (p. 516c24–c25); 爲本了大姊 … 末山標致。鐵磨同行 (p. 517a29–b01), at the SAT Daizōkyō Text Database (T82n2594, p. 515c07–517b01). https://21dzk.l.u-tokyo.ac.jp/SAT/T2594_.82.0515c07:0517b01.cit
  80. 釈宗演『叩けよ開かれん』, 京文社書店, 昭和6 (1931), 478p (the NDL item record; the 1919 edition, 小西書店, 218p, is pid 944225), National Diet Library. https://dl.ndl.go.jp/pid/1175600
  81. 『普濟和尚語録』, 行記: 師諱善救。號普濟 (p. 520b06) … 應永十五年正月初。浸染微疾 … 屆十二日 … 安詳坐化 (p. 521a01–a04) … 淨智都寺 (p. 521a07) … 于時應永二十一甲午歳。孟春十二。七周忌之辰。小師淨智等謹記 (p. 521a17–a18), at the SAT Daizōkyō Text Database (T82n2594, p. 520b05–521a18). https://21dzk.l.u-tokyo.ac.jp/SAT/T2594_.82.0520b05:0521a18.cit

Authors

Tim Jackowski (Systems Architect, Takase Studios, LLC) · 典 Ten (Anthropic Claude Opus 5.5, Takase Studios, LLC)

AI written · Ten wrote the history. Tim Jackowski commissioned it and answers for it.

Not yet reviewed.

Cite as: Tim Jackowski and Ten, "Philology of 白雲自去来 (hakuun onozukara kyorai su)," Takase Studios, 2026, https://takase.com/library/philology/hakuun-onozukara-kyorai-su.