本文主要從「自性的曼陀羅模型」出發，釐清黃光國本來設計自我的曼陀羅模型只有談到人如何由生物 性的「個體」蛻變成社會性的「個人」，使其不再只是「個體我」，而變成「關係我」，卻因只有「自 我」而沒有「自性」的概念，使得其模型無法產生曼陀羅的輪轉，讓自我無法發展出自性，儒家思想裡 的「成聖」變得毫無機會。本文除釐清曼陀羅的本意外，並指出應該要探索全部儒家思想都在共同面對 的四大象限：「德性」、「知識」、「實踐」與「欲望」，「德性」是指對精神的涵養；「知識」是指 對世界的認識；「實踐」是指對存在的行動；「欲望」是指對需求的滿足，自性的曼陀羅模型首先因 「德性—欲望」（簡稱德性線）與「知識—實踐」（簡稱知識線）這兩個軸線的交會，從而產生意識裡 的自我，「德性與欲望」獲得平衡暨「知識與實踐」獲得平衡，因為獲得滋養，則自我就會逐漸蛻變出 自性，這就是「相生」的意義；反過來看，「德性與欲望」呈現失衡暨「知識與實踐」呈現失衡，因為 彼此衝突，則自我就會呈現停滯與空轉，這就是「相剋」的意義。然而，相生或相剋，卻受到「德性與 實踐」、「實踐與欲望」、「欲望與知識」暨「知識與德性」這四種不同人生的組合型態影響，人應該 自問：到底應該如何面對將其匯聚與整合出來的四大面向做出安置，如此生命自然能由自我蛻變出自 性，拔高其意境，讓自身最終完成「成聖」的理想人生？這就是本文提出「兩線四面」的工夫論，該理 論可與傳統的陰陽五行學說相互結合來談。本文提出自性的良性循環路徑，可由此內容發展出儒家倫理 治療理論，更可作為實作的觀念工夫，該工夫不只是種意念的轉換，更帶著理論的背景視野來展開對人 生命世界的仔細檢視與對治，這是個打通「微觀世界」與「生命世界」的工夫論，因此能從輔導與諮商 的角度具體解決「黃光國難題」。

In this paper, the author starts from the Mandala Model of the Self (MMS) to illustrate that the MMS developed by Hwang Kwang-Kuo just describe how one changes from a biological ""individual"" into a social ""person"" to make him or her to become a relational self instead of an individual self. However, the MMS lacks the concept of the self but only contains the ego. The MMS fails to rotate the Mandala leading to incapably develop the self, leaving no room for a person become the sanctification defined by the Confucianism. In addition to clarifying the original meaning of mandala, the author also points out that we need to explore all Confucian wisdom we lying in the four dimensions that we confront together: virtue, knowledge, practice, and desire. Virtue refers to the spiritual selfrestraint. Knowledge means the understanding about the world. Practice is the existing actions. Desire is to satisfy one’s needs; There are two axes. The first virtue axe includes virtue and desire. The first knowledge axe includes knowledge and practice. These two axes in the mandala model will produce the conscious ego. If these two axes are both balanced, it would generate nutrition to the ego. The ego would the gradually changes into the self, representing the intergeneration for these two axes; On the contrary, if these two axes are not both balanced, this conflict will cause the ego to deteriorate and idle, representing the inter-restriction for these two axes. However, intergeneration or inter-restriction is affected by the four combinations of human life. They are virtue and practice, practice and desire, desire and knowledge and knowledge and virtue. We should ask ourselves the question: how we face and place the four dimensions which converge and integrate ourselves on earth? By doing so, one’s life naturally comes up with the self transited from the ego, attaining the ideal life of sanctification. Accordingly, the kungfuism includes two axes and four dimensions, which can be discussed in combination with the Ying and Yang Theory of as follows. The two axes form the property of the ego and, they are earth in the center, referring to that the ego has its own foundation and serves as the foundation for a social person. The four dimensions are flexible (water), growable (wood), combustible (fire) and sharp (metal), referring to the four basic properties for human and they keep changing. The Book of Changes considers the four dimensions"" as the four phenomena taking place in the daily life between the Yin and Yang interplay. Carl Gustav Jung has pointed out that the four dimensions have touched the deepest bottom of the human’s unconsciousness, and continue to have a strong impact on it. For this reason, the representation of the four dimensions is universal to the human. In the present paper, the author proposes the path of virtuous circle of the self that from Confucian ethics therapy and its theory can be developed. The Confucian ethics therapy also offers practice, facilitating the meticulous inspection and coping in the life world. The kungfuism can connect the micro world to life world, with the aim to solve the Hwang Kwang-Kuo Problem in terms of both psychotherapeutic and counseling perspectives.