This study examines Hansa jeungdap illok(韓使贈答日錄), a collection of poetic exchanges and written dialogues between Chosŏn envoys and members of the Japanese Hayashi family(Rin-ke 林家) during the 1643(5th) and 1655(6th) Tongsinsa missions. By analyzing three extant versions—the Yūtoku Inari Shrine manuscript, the Tenri University manuscript, and the printed edition held by the Busan Metropolitan Library—this paper adopts the Busan edition, the most textually stable, as its base text and clarifies the structure and contents of both the First and Later fascicles. The First Fascicle records, in chronological order, poems, written conversations, and letters exchanged in 1643 between Hayashi Razan and his sons Gahō and Dokkōsai on the Japanese side, and Pak An-gi and Sin Yu on the Chosŏn side. The Later Fascicle documents the 1655 mission, during which Razan, unable to meet the envoys directly, ceded the central role to Gahō, his grandson Baidō, and Rin-ke disciples such as Hitomi Yūgen and Sakai Hakugen, who engaged with the chief envoy Cho Hyŏng, deputy envoy Yu Ch’ang, third secretary Nam Yong-ik, and reader-in-attendance Yi Myŏng-bin. These materials confirm that the formation and compilation of Hansa jeungdap illok reflect not the activities of Razan as an individual Confucian scholar, but the consolidation of the Hayashi family as hereditary officials of the shogunate and the accumulation of their diplomatic experience. In 1643, Gahō and Dokkōsai emerged as Razan’s successors and led the poetic and written exchanges; in 1655, Baidō and other Rin-ke literati further expanded the circle of participants, illustrating a shift from individual to institutional modes of interaction. The thematic scope of the dialogues likewise broadened—from scholastic questions on Neo-Confucianism and the classics to concrete knowledge of geography, administrative structures, and historical understanding of both countries. Interactions surrounding Razan’s “Record of the Hall of Five Flowers” and the responsive colophons by Cho Hyŏng, Yu Ch’ang, and Nam Yong-ik further reveal how official reception contexts developed into more personal literary networks. In sum, Hansa jeungdap illok uniquely preserves continuous records of the 5th and 6th missions during the otherwise undocumented interval between the adoption of the title “Tongsinsa” in 1636 and the full emergence of poetic exchange anthologies after 1682. It serves as a crucial intermediary source for elucidating mid-17th-century Tongsinsa literary exchange practices, the evolving diplomatic role of the Hayashi family, and the structural dynamics of intellectual interaction between Chosŏn and Tokugawa Japan.
