須彌山을 중심으로 하는 불교의 우주론인 수미산 우주론은 단순히 세계의 발생과 구조를 나타내는 것에서 그치지 않고, 불교사상과 경전성립의 배경이 된다는 점에서 중요한 의미를 확보한다. 그런데 수미산 우주론에 관해 언급하고 있는 불교전적에는 『樓炭經』 계통과 『大毘婆沙論』 계통의 두 가지가 있으며, 이러한 양자의 내용은 상호차이를 내포하고 있어 주의가 요구된다. 이는 불교사상과 경전성립에 있어서 관점적인 차이가 발생할 수 있는 부분이라는 점에서 고찰의 타당성이 확보되는 부분이다. 본고는 두 문헌군의 내용차이 중에서 ‘忉利天의 구조’와 ‘地獄의 문제’를 가지고 차이의 의미를 모색해 보고자 한 것이다. 忉利天의 차이는 『樓炭經』 계통의 善法堂 중심과 『大毘婆沙論』 계통의 殊勝殿 중심의 두 가지로 대별해 볼 수가 있으며, 이는 각기 공화제문화와 전제군주제문화를 대변하고 있는 것으로 판단된다. 그리고 이러한 서로 다른 입각점을 수용하고 있는 측면으로 우리는 ‘忉利天의 爲母說法’과 ‘『華嚴經』의 설법 측면’을 통해서 변증적인 인식을 확보해 볼 수가 있게 된다. 다음으로 지옥의 차이에 관해서는 『樓炭經』 계통의 鐵圍山間說과 『大毘婆沙論』 계통의 南贍部洲 下部說이 대별됨에 대해서 살펴보았다. 이는 단적으로는 폐쇄적인 닫힌 세계관의 사고와 열린 세계의 합리적인 사고에 의한 측면으로 이해해 볼 수가 있다. 그러나 세계관의 변화에 있어서 매우 중대한 변화임에도 불구하고 古層의 사고방식은 후대의 합리성에 의해서 완전히 극복되지 못하는 양상을 보이고 있다. 그로 인하여 生陷地獄과 같은 모순성이 살펴지고, 또한 오늘날까지도 鐵圍山間과 관련된 지옥의 관점이 유지되는 양상을 초래하고 있다고 하겠다. 이는 불교의 종교적인 관점에서 조속히 정리되어야 하는 측면으로 사료된다. 이와 같은 도리천과 지옥의 문제를 통해서 우리는 또한 수미산 우주론을 나타내고 있는 두 문헌군인 『樓炭經』 계통과 『大毘婆沙論』 계통의 양자 중에서 보다 古層의 관점을 담지하고 있는 것은 『樓炭經』 계통이라는 점에 대해서도 인식해 볼 수가 있게 된다.

Sumeru cosmology, a Buddhist cosmology centering on Sumeru, not only presents the generation and structure of the world, but also becomes the background of establishment of Buddhist ideas and sutras. In this respect it has an important meaning. But, there are two lines of Buddhist documents that describe the Sumeru cosmology: <Loka-Upapatti Sutra> and <Mahāvibhāṣā-śāstra>. As there are some difference between them, it is necessary to be careful. As it may cause the perspective difference in establishment of Buddhist ideas and sturas, it can acquire the validity of consideration. Of the different contents of the two document groups, this paper deals with 'the structure of Trāyastriṃśa' and 'naraka problem' to find out the implication in it. The difference of Trāyastriṃśa can be clearly seen on the emphasis of Seonbeopdang(善法堂) in the line of <Loka-Upapatti Sutra> and Suseongjeon(殊勝殿) in the line of <Mahāvibhāṣā-śāstra>. These two seem to represent the republic culture and the autocratic culture. And as the aspect that contains both of these different views, we can establish the dialectical understanding through the 'Sermon for Mother(爲母說法) of Trāyastriṃśa' and the 'Sermon of <Avataṃsaka-sutra>'. Next, the difference of Naraka is seen through the Cheoluisangan(鐵圍山間 Iron fenced valley) theory in the line of <Loka-Upapatti Sutra> and the lower part of Southern mountain theory (南贍部洲 下部說) in the line of <Mahāvibhāṣā-śāstra>. This difference can be understood as the difference between the closed view of the world and the open and rational view of the world. However, even though there was a very important shift in the view of the world, the ancient way of thinking was not totally overcome by the later rationalism. Because of it, the contradictions such as 'Falling into Hell alive'(生陷地獄) are present and still now the view of the hell related with Cheoluisangan is maintained. It seems to be soon disposed in the religious view point of Buddhism. Through these problems of Trāyastriṃśa and Naraka, we can see that, between the two documental groups of <Loka-Upapatti Sutra> and <Mahāvibhāṣā-śāstra> which contain the Sumeru cosmology, the line of <Loka-Upapatti Sutra> maintains the view point of more ancient layer.

Sumeru cosmology, a Buddhist cosmology centering on Sumeru, not only presents the generation and structure of the world, but also becomes the background of establishment of Buddhist ideas and sutras. In this respect it has an important meaning. But, there are two lines of Buddhist documents that describe the Sumeru cosmology: <Loka-Upapatti Sutra> and <Mahāvibhāṣā-śāstra>. As there are some difference between them, it is necessary to be careful. As it may cause the perspective difference in establishment of Buddhist ideas and sturas, it can acquire the validity of consideration. Of the different contents of the two document groups, this paper deals with 'the structure of Trāyastriṃśa' and 'naraka problem' to find out the implication in it. The difference of Trāyastriṃśa can be clearly seen on the emphasis of Seonbeopdang(善法堂) in the line of <Loka-Upapatti Sutra> and Suseongjeon(殊勝殿) in the line of <Mahāvibhāṣā-śāstra>. These two seem to represent the republic culture and the autocratic culture. And as the aspect that contains both of these different views, we can establish the dialectical understanding through the 'Sermon for Mother(爲母說法) of Trāyastriṃśa' and the 'Sermon of <Avataṃsaka-sutra>'. Next, the difference of Naraka is seen through the Cheoluisangan(鐵圍山間 Iron fenced valley) theory in the line of <Loka-Upapatti Sutra> and the lower part of Southern mountain theory (南贍部洲 下部說) in the line of <Mahāvibhāṣā-śāstra>. This difference can be understood as the difference between the closed view of the world and the open and rational view of the world. However, even though there was a very important shift in the view of the world, the ancient way of thinking was not totally overcome by the later rationalism. Because of it, the contradictions such as 'Falling into Hell alive'(生陷地獄) are present and still now the view of the hell related with Cheoluisangan is maintained. It seems to be soon disposed in the religious view point of Buddhism. Through these problems of Trāyastriṃśa and Naraka, we can see that, between the two documental groups of <Loka-Upapatti Sutra> and <Mahāvibhāṣā-śāstra> which contain the Sumeru cosmology, the line of <Loka-Upapatti Sutra> maintains the view point of more ancient layer.

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Sumeru, Trāyastriṃśa, naraka, Śakkra Devānāmindra, Cosmology, Cakravāḍa-parvata, Sumeru Cosmology, Loka-Upapatti sutra, Abhidharmamahāvibhāṣā-śāstra