- 영문명
- The Activities and Mission Verses of Munkye(文溪), the Japanese Buddist Monk Served as an Envoy(使僧) in the End of the Goryeo Dynasty(高麗末) and the Beginning of the Joseon Dynasty(朝鮮初)
- 발행기관
- 동남어문학회
- 저자명
- 엄경흠(Um Gyoung-Huem)
- 간행물 정보
- 『동남어문논집』동남어문논집 제23집, 135~158쪽, 전체 24쪽
- 주제분류
- 어문학 > 문학
- 파일형태
- 발행일자
- 2007.05.01
국문 초록
영문 초록
This paper aims at examining the diplomatic activities of the Japanese Buddist monk Munkye as an envoy and related poems mutually exchanged and sought during his mission from the end of the Goryeo Dynsaty to the reign of King Sejong(世宗) in the Joseon Dynasty.
Munkye"s secular name is "Daeyu(大有)" and his pen name is "Cheonwu (天祐)". Goryeo men of letters who treated him as an individual Buddhist monk rather than as a Japanese diplomat called him "Daeyu" or "Cheonu". Joseon scholars or writers received him as the Japanese envoy and so recorded him with Munkye, the name which the then Japanese king had granted him. One problem here is the appellation "Munkye Jeongwu" he used to call himself in a writing he sent to the Ceremonies Board in the 30th year of King Sejong"s reign. This name did not indicate two people of "Munkye" and "Jeongu" but the same person as "Munkye" who had visited twice before for the diplomatic mission.
A great difference is found between the activities in Munkye"s first and second diplomatic trip and those of his third visit. During the third diplomatic operation, he acted thoroughly for the sake of his country and for the members of his mission. His activities such as sightseeing and seeking for the truth in his second visit must be regarded as preparatory steps for his country"s national interests and for the request of the complete collection of Buddhist Sutras, Laws and Treatises, considering his several years" stay in the Korean Peninsula. For the more concrete understanding, his three envoys are thought to have been performed with a complete preparation and calculation in each stage and through these arrangements, he got to comprehend Goryeo"s and Joseon"s sovereigns and subjects as well as the strategy of Korean-Japanese diplomacy.
Munkye kept company with a number of Goryeoo and Joseon men of letters through his three diplomatic visits. These association might be considered one of routine diplomatic activities. Expressions in the poems granted to and exchanged with him, however, reveal that those associated with him really felt attraction to his personal features. On the basis of his own prominent poetic talent, he made diverse human relations with intellectuals in Goryeoo and Joseon.
But, previously examined poems clearly show that these social intercourses through verse exchanges were not simply for the promotion of interpersonal relations. As expressed in poems, learned men of both Goryeoo and Joseon wanted to maintain peaceful diplomatic ties with Japan through him, considering him as a vital figure in Korean and Japanese diplomacy.
As examined above, Munkye kept human and diplomatic relations with Goryeoo and Joseon intellectuals through his three missions, understood the situations and the directions of diplomacy in the Korean Peninsula, and then carried out his ambitions thoroughly to fulfil his diplomatic goals as an envoy.
He could obtain the long-awaited complete collection of Buddhist Sutras, Laws and Treatises through these thorough activities as a diplomat. Considering the circumstances that he wanted to preserve it in Namseonsa temple and the present collection in the temple is the Chujo collection, what he acquired is likely to be the Chujo collection of Buddhist Sturas, Laws and Treatises.
Munkye"s secular name is "Daeyu(大有)" and his pen name is "Cheonwu (天祐)". Goryeo men of letters who treated him as an individual Buddhist monk rather than as a Japanese diplomat called him "Daeyu" or "Cheonu". Joseon scholars or writers received him as the Japanese envoy and so recorded him with Munkye, the name which the then Japanese king had granted him. One problem here is the appellation "Munkye Jeongwu" he used to call himself in a writing he sent to the Ceremonies Board in the 30th year of King Sejong"s reign. This name did not indicate two people of "Munkye" and "Jeongu" but the same person as "Munkye" who had visited twice before for the diplomatic mission.
A great difference is found between the activities in Munkye"s first and second diplomatic trip and those of his third visit. During the third diplomatic operation, he acted thoroughly for the sake of his country and for the members of his mission. His activities such as sightseeing and seeking for the truth in his second visit must be regarded as preparatory steps for his country"s national interests and for the request of the complete collection of Buddhist Sutras, Laws and Treatises, considering his several years" stay in the Korean Peninsula. For the more concrete understanding, his three envoys are thought to have been performed with a complete preparation and calculation in each stage and through these arrangements, he got to comprehend Goryeo"s and Joseon"s sovereigns and subjects as well as the strategy of Korean-Japanese diplomacy.
Munkye kept company with a number of Goryeoo and Joseon men of letters through his three diplomatic visits. These association might be considered one of routine diplomatic activities. Expressions in the poems granted to and exchanged with him, however, reveal that those associated with him really felt attraction to his personal features. On the basis of his own prominent poetic talent, he made diverse human relations with intellectuals in Goryeoo and Joseon.
But, previously examined poems clearly show that these social intercourses through verse exchanges were not simply for the promotion of interpersonal relations. As expressed in poems, learned men of both Goryeoo and Joseon wanted to maintain peaceful diplomatic ties with Japan through him, considering him as a vital figure in Korean and Japanese diplomacy.
As examined above, Munkye kept human and diplomatic relations with Goryeoo and Joseon intellectuals through his three missions, understood the situations and the directions of diplomacy in the Korean Peninsula, and then carried out his ambitions thoroughly to fulfil his diplomatic goals as an envoy.
He could obtain the long-awaited complete collection of Buddhist Sutras, Laws and Treatises through these thorough activities as a diplomat. Considering the circumstances that he wanted to preserve it in Namseonsa temple and the present collection in the temple is the Chujo collection, what he acquired is likely to be the Chujo collection of Buddhist Sturas, Laws and Treatises.
목차
1. 序論
2. 文溪의 使行 活動
3. 詩의 唱酬와 意味
4. 結論
참고문헌
2. 文溪의 使行 活動
3. 詩의 唱酬와 意味
4. 結論
참고문헌
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