<\/span><\/p>\nA couple question might come up here. First, why is it that we\u2019re confused and cling to confusion when practicing intimately is so sweet? Second, specifically how is the discrimination mind mistaken?<\/p>\n
Here\u2019s a longish piece from Hopkin\u2019s work that addresses the second question with the three natures: imputational, other-power, and thoroughly established. You might have to take a deep breath and read this a couple three times or so.<\/p>\n
The Sutra of Unravelling the Thought<\/span><\/span> attributes this process in the past as creating and reinforcing misperception. That\u2019s one way to address the first question.<\/span><\/p>\nHere it is (p. 26-27):<\/p>\n
<\/span><\/span>In Buddhism in general, suffering is viewed as being induced by actions motivated by afflictive emotions, which in turn, are grounded in misperception of the nature of phenomena. More specifically, the Sutra of Unraveling the Thought \u2026 frames this process as stemming from the superimposition of a false status \u2013 called and imputational nature \u2013 on impermanent phenomena.<\/span><\/span><\/p>\nThese phenomena are called \u201cother-powered natures because they are objects under the influence of something other than themselves \u2013 that is, under the influence of causes and conditions. Other-powered natures do not have the power to stay for a second moment. No matter what they are \u2013 bodies, minds, tables, chairs, houses \u2013 most beings see them falsely, as if they were solid and could remain, as if they were under their own power, whereas actually they cannot remain even for a second moment since they are under the influence of the force of causes and conditions outside themselves.<\/p>\n
More specifically, those causes and conditions are predispositions, internal seeds, etchings on the mind by former perceptions that, when activated, produce an appearance of an object and a consciousness for pays attention to it. The same seed causes the appearance of the object and the appearance of the subject, much as in a dream. <\/span>\u2026Contrary to such superimpositions, the final mode of being of other-powered natures, their emptiness of these imputational natures, is called the \u201cthoroughly established natures.\u201d The distinguishing feature of a thoroughly established nature is that it is a final object of observation by a path of purification. It must be something cognizance of which will remove obstructions built on unfounded misperceptions with respect to phenomena.<\/span><\/span><\/span><\/p>\nAlthough dense, this clearly points to the study of the self that is the Buddha Way. We\u2019ll work through this during the class on Monday night and I may have more for you Tuesday.<\/p>\n
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