朝鮮王朝（1392-1910）後期對外往來的國家僅限於清朝和日本，而派遣通信使前往日本的次數不多，所獲訊息有限，因此朝鮮蒐集清朝、其他朝貢國與西洋的相關訊息，多是透過前往北京的朝貢使節，而與外國人員直接接觸是朝鮮使節取得該國情報的主要方式之一。朝鮮使節與琉球、安南國使節間的交流活動，已有相關研究，然清朝的朝貢國尚有暹羅、南掌、緬甸及蘇祿等國，且琉球除了朝貢使節外，另派遣人員前往北京國子監就讀。因此，朝鮮使節在停留北京期間有機會與各國人員會面，並展開交流。近年東亞海域研究多關注非官方的商人與漂流民之研究，本文探討各朝貢國人員間的交流活動，應有助了解東亞各國間的相互認識。此外，朝貢國人員間的往來實是衍生自朝貢體制，因此清朝對於此交流活動的態度亦值得關注。
乾隆二十五年（1760），適逢朝鮮、安南、南掌遣使進貢，琉球派遣官生入學北京國子監，各國人員因而有機會接觸往來。本文欲以乾隆二十五年底至隔年二月，朝鮮使節與安南使節、南掌使節及琉球官生在北京的往來，探討朝鮮使節與各國人員間的交流，及清朝對於朝貢國人員此類交流活動的態度。

During its later period, the diplomacy of Korean dynasty was limited to the
Qing dynasty and Japan. As the dispatches of Joseon (朝鮮) missions to Japan were not very frequent, the Korean dynasty generally gathered intelligence about the Qing dynasty, Western countries, and other tribute states through the envoys. And, conversations with the people of other countries were one of the main methods of Joseon envoys to gather the direct intelligence of their countries. The Joseon envoys’ communication with Ryukyu (琉球) and Annam (安南) is now under study, while the Qing dynasty had other tribute states as well, such as Siam (暹羅), Lan Xang (南掌), Myanmar (緬甸), Sulu (蘇祿) and so on. Besides of the envoys, Ryukyu also sent students to study in Guozijian (國子監, ‘the Imperial Academy’). Therefore, Joseon envoys would have chances to meet and communicate with people from other countries during their time in Beijing. In recent years, most of the studies on Maritime East-Asia focus on the studies of unofficial merchants and drifters. However, discussing the communication activity among the envoys of those tribute states could help us to understand the intercourse among the East-Asia countries. Moreover, as the intercourse among the tribute states’ envoys actually derived from tribute system, the Qing dynasty’s attitude toward these communication activity is also worth concerning. In 1760, as Joseon, Annam and Lan Xang dispatched their envoys to pay tribute, and Ryukyu sent their government-funded students to study in Guozijian, those people had chances to contact and interact with each other. This paper discusses the communication of Joseon envoys with people from other countries, and the Qing dynasty’s attitude toward this kind of communication activity among the envoys, based on the Joseon envoys’ intercourse with Annam’s and Lan Xang’s envoys, and also with the Ryukyu’s government-funded students in Guozijian fromthe end of 1760 to the February of 1761.