불교 분별지의 교육적 의의 = The Educational Significance of Vijna for attaining Prajna

다국어 초록 (Multilingual Abstract)

The paper has tried to demonstrate the educational significance of Vijna for attaining Prajna in the Buddhist context of arguments where the former is obviously contrasted with the latter. While the idea of Vijna is seen as the differentiating apparatus of wisdom, that of Prajna is as the integrative apparatus of wisdom beyond any kind of differentiation. Thus the Buddhist teaching has shown us that Prajna is the goal that we ought to attain through ascetic practices, whereas Vijna 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 Vijna has its own roles for Prajna, the three kinds of Vijna has been drawn: the source of worldly desires and wild fancy harassed, the necessary means for Prajna, and the self-similarity of Prajna. The arguments taken so far, however, shows us that kinds of differentiating operation of mind are to be required for attaining Prajna. 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 Prajna. The fact that the differentiating operation of mind should be required as an necessary means for attaining Prajna as the real wisdom, examined in the paper, is supported and also justified by the teachings in the Buddhist Sutras such as the Prajna 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 Vijna for attaining Prajna 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.

참고문헌 (Reference)

1 김용운, "프랙탈과 카오스의 세계" 우성 1998

2 김용운, "카오스와 불교" 사이언스북스 2001

3 남지심, "장편소설 청화 큰스님 상·하" 랜덤하우스 중앙 2005

4 숭산, "선의 나침반(2)" 열림원 2001b

5 숭산, "선의 나침반(1)" 열림원 2001a

6 홍정식, "반야심경/금강경/법화경/유마경/회쟁론/육조단경" 동서문화사 2008

7 서경수 역, "미란다 팡하" 동국대학교 부설역경원 1978

8 소광섭, "물리학과 대승기신론" 서울대학교 출판부 1999

9 청안, "꽃과 벌" 김영사 2006

10 김정래, "교육이론의 두 가지 측면: 교육이론의 실제성과 실제적 지식의 언어화" 한국교육철학회 (35) : 285-316, 2008

11 "金剛經"

12 김학주, "荀子" 을유문화사 2008

13 정병조, "智慧의 完成" 동국대학교 부설역경원 1979

14 "摩訶般若波羅蜜多心經(般若心經)"

15 황산덕, "如來藏" 동국대학교 부설 역경원 1980

16 "六祖壇經"

17 Piaget, J, "The Psychology of the Child" Basic Books 1969

18 Chong An, "The Flowers and the Bee" Gimmyoung 2006

19 Ryle,G, "The Concept of Mind" Barnes and Noble 1949

20 Seung Sahn, "The Compass of Zen" Shambhala 1997

21 Polanyi,M, "Tacit Dimension" Doubleday 1966

22 Polanyi,M, "Personal Knowledge" University of Chicago Press 1962