1. Admonitions for Beginners on Doing Work-Practice 做工夫 (zuo gongfu; 65 sections). Most sections begin with the line 'In doing work-practice. . . .'
2. 'Comments on Ancient Worthies' Instructive Admonitions (13 sections) The sayings of masters such as Zhaozhou, Yunmen, Xuansha and so forth, followed by Boshan comment. (Fascicle 1 ends here.)
3. 'Comments on Ancient Worthies' Instructive Admonitions (Continued; 23 sections)
4. Admonitions for When You Are Unable to Arouse the Sensation of Uncertainty 疑情發不起 (yiqing fabuqi; 10 sections) Each section begins with the line "In doing work-practice, when you are unable to arouse the sensation of uncertainty. . . ."
5. Admonitions for When You Are Able to Arouse the Sensation of Uncertainty 疑情發得起 (yiqing fadeqi; 10 sections) Each section begins with the line "In doing work-practice, when you are able to arouse the sensation of uncertainty and are yoked to the principle of the dharmakāya..."
6. Admonitions for [Named] Chan People Practicing Cases (11 sections).
7. Ten Verses on Practicing Chan. Each of the verses (eight lines, five syllables per line) begins with the phrase "To practice Chan. . . ."

There is also a Short Version of the Chan Admonitions. The early twentieth-century Korean Seon anthology Core Texts of the Seon Approach 禪門撮要 (Seonmun chwaryo), a compendium of key texts foundational to Korean Seon, attempts to encapsulate the entire Korean Seon tradition in one convenient volume. It contains both Chan texts by Chinese authors and Seon texts by Korean authors, showing the organic relationship between the parent Chinese Chan tradition and the heir Korean Seon. One of its eight texts by Chinese authors is Boshanʼs Chan Admonitions, but this version corresponds to a little less than half of the first part of the seven parts of the above Long Version. Core Texts of the Seon Approachʼs Short Version is probably based on the one found in Collected Essentials of the Great Master Boshan Wuyi 博山無異大師語錄集要 (Boshan Wuyi dashi yulu jiyao; CBETA, J27, no. B197, p. 421, c2-p. 423, b2). The Short Version appears not only in Core Texts of the Seon Approach, but also in its earlier prototype: Treasure Raft on the Sea of Dharma 法海寶筏 (Beophae bobeol; 1883).

In China, Ouyi Zhixu 蕅益智旭 (1599–1655), one of the four eminent monks of the late Ming dynasty, said in his Great Master Lingfeng Ouyiʼs Discussion of Doctrine 靈峰蕅益大師宗論 that "upon reading Boshanʼs Chan Admonitions, I took joy in the fact that the true dharma still existed and considered the book an excellent medicine." And in the Qing period we find some of the contents of the Long Version embedded in the compilation Direct Pointing of the Chan School 禪宗直指 (1702), though without any mention of Boshanʼs name.

In Korea, Boshanʼs Chan Admonitions was popular down to recent times. Toeong Seongcheol 退翁性徹 (1912–1993) was the champion of 'all-at-once awakening and all-at-once practice'  頓悟頓修 in distinction to Chinulʼs 'all-at-once awakening and step-by-step practice'  頓悟漸修, which was the position championed by the Tang master Guifeng Zongmi 宗密 (780–841). Seongcheolʼs disciple Wonyung held that what was most important in Seon practice was 'urgency,' citing the passage in Boshanʼs Chan Admonitions that extolls the single word 'urgency'  切 as the key element in carrying out huatou practice.

In Japan, a monk who came over from China gave Suzuki Shōzan 鈴木正三 (1579–1655) a copy (probably the Long Version) as a gift. Suzuki, who taught the 'fierce' form of Zen called Niō Zen ( 'Guardian King Zen' ), in his recorded sayings Donkey Saddle-Bridge  驢鞍橋 (Roankyō; 1660) criticized Boshan saying that shows up in the first part of the Long Version (missing in the Short Version). Since the Chan Admonitions strongly advocates huatou practice, from the mid-Edo period onward masters in the Sōtō school, despite Boshanʼs Caodong credentials inherited from his master Huijing, considered it difficult to be on intimate terms with Hakusan Zen (Boshan Chan) and kept a respectful distance. In the Rinzai school, on the other hand, there were people who greatly extolled the Hakusan Zen style. For instance, the Rinzai scholar-monk Keishū Dōrin 桂州道倫 (1714–1794) attached a preface to a Meiji 2/1765 edition of the Long-Version Chan Admonitions and was one of the compilers of the Explanations of Colloquial Words in Zen Records 諸錄俗語解 (Shoroku zokugo kai, a set of glossaries of difficult words and phrases in nineteen Chan texts, the second of which is the Long-Version Chan Admonitions.