신유한(申維翰)의 해유록(海遊錄) 재론·Ⅲ -불교와 자문(自刎)에 대한 사행원간 인식-

Abstract

As one way to read Shin Yu-han’s(申維翰) Haeyu-rok(海遊錄) in depth, a passage was created to contrast with the Japanese record, and was revealed from the two following aspects with the Sanghan-Sungsa-yohyang(桑韓星槎餘響: The Poetry of Envoys between Korea and Japan). First, supplementation of the Buddhist debate. The poems exchanged between Wolsim(月心) and Shin Yu-han are contained in the Sanghan-Sungsa-yohyang. Shin Yu-han rarely sent a sincere poem. Such poetic style deviates from the idiomatic expression that the Chunghye(定慧: mind concentration) is like a bead bar by conveying the Palm-leaf(貝葉), and that vocabulary such as that describing the enormity of Sumi-Mountain(須彌山) and the broad method of Buddhism is sent to monks. He then crosses the Hakone(箱根) Pass and meets Wolsim again, and both poems they wrote are published in the Sanghan-Sungsa-yohyang. Shin Yu-han removed “Osmanthus fragrans(木犀香)” in the first poem, and “There is nothing in the World” in the second, which suggests he regretted that the discussion with Wolsim on Buddhism ended in the middle. The previous discussion considered Mokseo-hyang, and Shin Yu-han was well aware of the fundamental task of the Zen of nothingness, which Hyenung(慧能) said was “nothing.” Shin Yu-han’s knowledge of Buddhism seems to have been more than common sense. Second, interest in suicide. Our speculator’s interest in the Japanese consciousness of death emerged. After the post-military treatment was completed, the speculator examined their lives more broadly; suicide naturally became a topic of conversation. Shin Yu-han thinks positively about what happens at the risk of his life, whether he is honored to die bravely or stab himself in the neck when he is angry. This point was not observed in the previous speculative minutes. On the other hand, Chung Hu-kyo(鄭后僑) introduces “The 47 Masters of Ako(赤穗),” which is almost the only military revenge drama and self-determination case that occurred during the 250 years of the Edo(江戶) period. Jeong Hu-kyo was the only one who introduced this in the news agency’s speculative minutes. The records of the speculative minutes provide a valuable opportunity to glimpse Japanese people’s lives.