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138 Śramaņa, Vol 58, No. 1/January-March 2007
sions) and change the negative points into the positive ones according to Won-Buddhist teaching. It means that a mind should be kept in a state of it's own nature, if not, one must try to keep it in three states of mind. To maintain mind one should be able to remove the adverse reactions as well as change them into an ideal side according to the principle of Won-Buddhists. This fact presents a fundamental theory of mind-function in Won-Buddhism which is different from the one in Yoga.
Sot'aesan shows that one should an endeavor to learn what one does not know from the wise one everywhere and every time. It guides us to the path of way to enlightenment and brighten wisdom step by step. One's mind being in the realm of which no difference between good and evil. But one's mind emerges in range from good to evil depending on the circumstances of occurring the mind. Since one must feed the seed of mind to developing good side from unbelief, greed, laziness, and delusions to faith, zeal, doubt, sincerity.
One can enjoy one's daily life as a living Buddha through the turning and turning towards states of perfection according to the teaching of Sot'aesan, developing constantly the process of making one's mind in perfect like Irwonsang. Every transformation of action and turning process is being affected how to function one's mind in every moment.
4. The Concept and Function of Mind in Yoga Philosophy.
While Samkhya philosophy assigns three functions to the mental bodymind (mana), intelligence (buddhi) and false knowledge (mithya-jñāna). Vedānta adds a fourth element to this citta or conditioned consciousness. But ancient Yoga teachers collapse the category of the mental body with the mind and assign intelligence and false ego as aspects of that mind with the citta denoting the various states of the mana or mind. Yoga likens mana and citta with a lake, which is essentially calm and peaceful but whose basic tranquility is obscured by various insubstantial surface
