for attaining Prajñā in the Buddhist context of arguments where
the former is obviously contrasted with the latter. While the idea of
Vijñā is seen as the differentiating apparatus of wisdom, that of Prajñā
is as the integrative apparatus of wisdom beyond any kind of
differentiation. Thus the Buddhist teaching has shown us that Prajñā is
the goal that we ought to attain through ascetic practices, whereas
Vijñā is the kind of obstacles to remove. But this teaching is to have a
different story in the educational situations where we have ordinarily
experienced so that this Buddhist maxim can virtually introduce us to
the nihilist position and moral anarchy and whatsoever.
By analysing the idea of Vijñā has its own roles for Prajñā, the three
kinds of Vijñā has been drawn: the source of worldly desires and wild
fancy harassed, the necessary means for Prajñā, and the self-similarity
of Prajñā. The arguments taken so far, however, shows us that kinds
of differentiating operation of mind are to be required for attaining
Prajñā. Although the physiological eye should be given up for
removing any kinds of obstacles to the real wisdom, the epistemological
eye for the outward differentiation of mind should be required for
attaining the inward eye of mind for the inward integration of mind
seen as Prajñā.
The fact that the differentiating operation of mind should be required
as an necessary means for attaining Prajñā as the real wisdom,
examined in the paper, is supported and also justified by the teachings
in the Buddhist Sutras such as the Prajñā Sutra, the Diamond Sutra, and
the Sixth Great Mentor's Precepts. The points demonstrated in the paper
have also been justified in the education situations as such: the
developmental, the epistemological, the practicable, and the moral
aspects. In a word, two Buddhist conceptions of wisdom have the
peculiar characteristics of self-similarity, where we never fail to ignore
the significance of Vijñā for attaining Prajñā in the educational practices.
This can be, as well-known metaphor in the Diamond Sutra, understood
as the allegory of raft that should be eventually lay down for Nirvana,
and still works in all sorts of educational situations as well.