일본 다도는 고려시대에 고려인에 의해 만들어져 고려에서 행해지던 것이 조선조에 일본으로 귀화한 조선인 의해 전해진 것

[조성래]

My Address, and the URL for my Blog.

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보낸 사람: Daniel M. Burkus 16.06.13 16:03 주소추가  수신차단

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: Daniel M. Burkus <d_m_burkus@yahoo.com> 16.06.13 16:03 주소추가 수신차단

받는사람	: <david1080@hanmail.net> 주소추가
보낸날짜	: 2016년 6월 13일 월요일, 16시 03분 55초 +0900

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: Daniel M. Burkus <d_m_burkus@yahoo.com> 16.06.13 16:03 주소추가 수신차단

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메일 내용

Dear Jo Seong-rae sshi,

It was nice to hear your voice again. I have been thinking to contact you for several years, but did not want to bother you -- I seriously want to talk with you, not just go to you with my problems.

As you may have known, I had 백내장, and was slowly going blind; since October 2011 my left eye was completely blind, and my right eye was becoming worse and worse. Last summer I could almost not see at all, and then finally I was able to have surgery. Now I can see again (it was a very interesting experience, actually; a very Zen experience), though my eyesight has some limitations. (I guess because of the discount -- the left eye was so bad that the doctor did not think that surgery could succeed, so he did not charge any money for that operation -- the plastic lenses in my two eyes have different resolutions, which makes it difficult to see things clearly with both eyes. And working at the computer is very tiring, because plastic lenses can not focus the way the eyes' natural lenses could.)

My blog consists of translations of the writings associated with Sen no Rikyū [千利休]: 茶湯百首, 茶湯三百箇條, 利休傳書, and 南方録. I have finished the first two, and am am working on 利休傳書 #16 (out of a total of 18 傳書). When I have finished, my plan is to start on the 南方録. As you can see from the dates, I have been working on this for a little over 4 years now; even though I can read the things, it is difficult to write exactly what they mean in English.

My blog's URL is <http://chanoyu-to-wa.tumblr.com>. Because it is a blog, the first translation is at the bottom of the last page. The page that opens from the URL contains the the most recent posts -- and the one that was published this morning will be the one at the top of that page. I just began publishing 利休傳書 #16. It will need 10 posts (the commentary is always so long, because this kind of 茶道 is so different from anything that anyone does now).

I know this looks like Japanese culture, but it is not. As I told you, when I lived and studied in Japan, I could not understand these writings, just as Japanese scholars also can not understand them (because it is not Japanese culture, and so can not be understood through the lens of Japanese culture). Only after I came to Korea was I able to start to understand them. And the longer I stayed in Korea, the deeper I have been able to penetrate their meaning. This, to me, is the strongest evidence that the practices they are describing really are Korean things.

I may have told you, my teacher 環洲和尚 of the 圓覺寺 in Fukuoka died in 1997. Before he died, I spent the last three days with him, and he told me many things. But one of the most important was that he was Korean. That his ancestor was 澤庵宗彭和尚, who came to Japan from Korea in 1603. (It seems that Korean monks were able to marry before the late 17th or 18th century.) 澤庵宗彭 was the monk who wrote the 禪茶録 (which was my teacher's special study, even though the 圓覺寺 is the temple that preserves the original 南方録). And one of the things that 環洲和尚 told me on his deathbed was that 抹茶・茶道 came from Korea; and he ordered me to find the truth and uncover the true teachings of these four collections of writings. This is what I am trying to do in my blog.

I know you think I am just a crazy foreigner, but this truth is not crazy, or wrong. I do not know why it has fallen on my shoulders to try to bear this burden, but it is my responsibility, and I have to try to succeed, or die trying. This is all my life has been. Some people give me some money for my blog, but not much. Maybe when I go to Seoul I will get about ₩200,000 -- that is what the man in the USA told me several days ago. (People connected with the Japanese 茶道 schools try to make trouble -- someone hacked my PC two or three months ago and destroyed all the blog-related files they could find, along with my personal history. I think it was someone connected with Urasenke, since they have tried to ruin me and prevent my work for many years.) There are so many things I want to tell you, but this is enough for this letter -- especially because I can not be sure you will be able to receive it.

Anyway, I guess I should close this letter here. Thank you for your time. Please call me, or write back to me, if you can, to let me know you received this. In the meantime, I will let you know the details of my plan to visit Seoul after next weekend. My address is attached as a .jpg file. My translation of the other file, the fragment from the Lotus Sūtra, is below.

Please have a good day.


Sincerely yours,

Daniel M. Burkus



The passage from the Saddharmapuṇḍarīka Sūtra (the Lotus Sūtra) from which chanoyu, as a practice, was ultimately derived (the text, written in gold on blue paper, is shown in the second attachment to this e-mail):

“[…父見子等苦惱如是依諸經方求好藥草色香美味皆悉具] 足擣篩和合與子令服而作是言此大良 藥色香美味皆悉具足汝等可服速除苦惱无[=無]復眾患其諸子中不失心者見此良藥色香 [俱好即便服之病盡除愈…]”

“ […] The father [who was a famous healer], seeing his children in distress, possessed himself of an excellent medicinal herb whose color, aroma, and flavor were wonderful; he ground it into a powder, prepared it, and gave it to his children, saying: of this greatly wondrous medicine, which has a beautiful color, aroma, and flavor, you should partake, for it will quickly remove your distress, and cure you of your suffering. Among his children those who were not deluded looked at this wonderful medicine and found the color and aroma to be good. And taking the dose, they were thereby cured of their suffering […]."

The Japanese have no idea about this passage. They say that 茶道 "comes" from the Lotus Sūtra, but they say that it comes from (Chapter 23) the Bodhisattva Bhaiṣajyarāja (Medicine King) chapter of the sūtra -- which it does not. Chapter 23 has nothing that can be used as a source or justification of 茶道 (which leads me to conclude that the Japanese know nothing of its origins, and are just repeating something they heard in the early days, without really knowing anything about it). The above passage is from a parable in Chapter 16, which deals with the eternal lifespan of the Tathagata.

 

[조성래]

위의 메일은 저의 오랜 친구, 미국인 다도 연구가 댄율이 저에게 보내온 것인데, 주 내용은 위 글의 제목과 같습니다. 일본다도는 리큐 거사에 의해 <남방록>과 <리큐전서>가 저술되면서 시작됐다는 것입니다. 리큐 거사는 경남 고성에서 일본으로 건너가 귀화한 천(千)씨 성을 가진 조선인이었고, 그는 조선에서 행해지던 차례법을 <남방록>에 그림으로 그대로 옮겨 놓았습니다.

[조성래]

한국의 천(千)씨 성은 모두 영양 천씨이고, 그들은 임진왜란 때 왜적을 물리치기 위해 명나라에서 파병한 군인인 천만리(千萬里)의 후손들이다. 천만리는 명의 국운이 다 됐음을 알고 명으로 돌아가지 않고 한국에 주저 앉은 것이 영양 천씨. 그 이전엔 한국에 천(千)씨 성은 없었으며, 고성에는 최만리의 장남이 살았다고 한다. 고성 출신의 내 친구 천종석의 말인데, 뭔가 년대가 약간 맞지 않은 부분이 있는데, 천종석이가 잘 못 알고 있는 부분이 있거나, 아니면 일본에서 센 리큐의 생애에 대한 연대를 조작했을 수도 있다. 왜냐면 리큐를 일본에서 태어난 확실한 일본인으로 만들기 위해서는 조작이 필요했을 수 있기 때문이다.

[조성래]

아니면 임란 이전부터 조선에 파견된 명나라 군인이었는지도 모른다. 확인 작업이 필요하다.

[조성래]

확인 결과, 영양천씨 9세조 천만리(千萬里)는 1592년 임진왜란 때 중국 명나라 황제의 명으로 조병영양사(調兵領糧使) 겸 총독장(總督將)으로 두 아들 천상(千祥), 천희(千禧)와 조선에 건너와 평양(平壤), 곽산(郭山), 동래(東萊) 등지에서 대승을 거두고, 1597년 정유재란 때는 마귀(麻貴) 제독을 따라 중사마(中司馬)로서 울산(蔚山) 등지에서 왜군을 섬멸했고, 전란이 평정된 후 두 아들과 조선에 귀화하여 한국 천씨의 중시조가 되었다고 한다.

[조성래]

영양 천씨에서 작성한 공식 문서인 위의 기록이 사실이라면, 일본에서 리큐의 생애에 대한 이야기의 일부를 조작했음이 분명해진다. 확인해야 할 사항은 리큐의 생몰 연대와 일본에 센 리큐 이전에 천(千)씨 성을 가진 사람이 있었는지다. 만약 리큐 이전에 천씨 성을 가지 사람이 없었다면, 일본에서 조작했다고 볼 수 밖에 없다. 일본에서는 센노 리큐(千利休, 1522년 ~ 1591년 4월 21일)는 일본에서 일본다도를 정립한 것으로 유명한 역사적 인물이다고 말하고 있다. 이 말에 의하면 천씨 성을 가진 명나라 군인이 조선에 들어 오기 1년 전에 센노 리큐는 할복자살해 죽었는 것이 된다. 그런데 센노 리큐의 후손들은 그들은 1603년

[조성래]

경남 고성에서 일본으로 건너온 조선인이라고 말했다고 한다. 센노 리큐의 조선 이름은 천종역(千宗易)이었다고 한다. 천씨 족보에서 한 번 찾아 봐야겠다. 이 일본 다도사를 소재로 소설을 쓰면 멋진 거리가 될 것 같다. 김진명의 <무궁화꽃이 피었습니다>와 같은 그런 소설 말입니다.