사문유관의 만달라적 의미: 존재론적 도식과 방위구조에 나타난 형이상학적 관점을 중심으로 = A Comprehensive Study to the Four-doors` Encounter(四門遊觀) of Buddha`s Life about its Mandalic-meanings

다국어 초록 (Multilingual Abstract)

In the Mahayana Buddhist tradition, the Four-door Encounters(四門遊觀) of Buddha`s life is known as the direct motive of the Siddhartha`s renunciation, which is dramatically standardized in its directional structure of the east-south-west-north with corresponded ontological schema of the [birth and] old age, sickness, death and an ascetic. But we do not know exactly that why the directional structure and ontological schema has corresponded in that way. Thus this paper has speculated about its Mandalic-meanings of the Four-door Encounters. Through the speculations in the paper, we can understand that the directional structure and its ontological schema of the Four-door Encounters is eventually standardized as an episodic product of the Mahayana Buddhism`s metaphysical view. In fact, the Sri-Yantra`s metaphysical view of Hindu philosophy and the Abhidharma`s metaphysical view of the Buddhist philosophy have a Self-concerned(實有) view, which is the view from axis(視線軸) is fixed on the Bindu(中心點) or Mt. Kailash(須彌山), and the view to axis(觀察點) is placed from South direction. However, the metaphysical view of the Four-door Encounters is not fixed on the Bindu or South direction. The metaphysical view of the Four-door`s Encounter has overlapped Mahayana metaphysics as it is figured in its directional structure and ontological schema without the Self-concerned view. The metaphysical view of the Four-door`s Encounter is also well figured in the Mahayana Tantrac Mandala with its color schema and directional structure corresponded with the Mandala of Five Dhyana Buddha(五方[禪定]佛). As the Four-door Encounters has a double-layered structure of the Buddha`s life, which has a solution process of the ontological question and a dedication process of the great Bodhicitta(菩提心). Likewise, the Mandala of Five Dhyana Buddha has a double-layered structure in its color schema and directional structure. It means that the Four-door Encounters and the Mandala of Five Dhyana Buddha are a product of the Mahayana Buddhism`s metaphysical view as a symbolic collection. In the similar context, Lama Anagarika Govinda(1966) also surmises that the first mandala may have been created when the devout transformed the stupas that sheltered the relics of the Buddha by adding a path that was surrounded by a stone railing with four gates. Each of the gates marked one of the four important events in the life of the Buddha. If it were, as the stupas are a starting point of the Mahayana Buddhism, it means that the Buddha`s life is the Mahayana Tantric Mandala itself as a metaphysical symbolic collection.

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