I have this question. It is said that in vipassana meditation, sva lakkana ( own characteristic) of a dhamma can be directly percieved. However , samanna lakkana ( common characteristics, anicca dukka anatta) must be attributed ( Aropetvati) on to the sva lakkana.
What does this AROPETVATI mean ?
Yatha paTavi Phassadinam kakkhala pusana di lakkanam tisu pi kanesu sallakithabbani patiniyatha rupathaya sabava siddaneva hutva gayahnti na evam aniccadi lakkanani na ti pana bhangu udayabbaya pila wasavattanakara mukena gahe tabbato samaropita rupaniviya gayahanta ti vuttam samanna lakkanam AROPETVATI.
This seems to be a quote from the Visuddhimagga Commentary (mahā tika)
Here is, I think, the uncorrupted text:
Yathā pathavīphassādīnaṃ kakkhaḷaphusanādilakkhaṇāni tīsupi khaṇesu sallakkhitabbāni paṭiniyatarūpatāya sabhāvasiddhāneva hutvā gayhanti, na evamaniccatādilakkhaṇāni. Tāni pana bhaṅgudayabbayapīḷāvasavattanākāramukhena gahetabbato samāropitarūpāni viya gayhantīti vuttaṃ ‘‘sāmaññalakkhaṇaṃ āropetvā’’ti.
(Someone braver than I am can make a translation)
It’s a commentary on an opening section of Chapter 20, in English called, “Purification by knowledge and vision of what is the path and what is not the path. “
Specific to your question, “āropetva” ‘ ti is the absolutive of the causative verb ‘āropeti’.
In this context I believe it has the meaning of ‘attributing’ or ‘assigning’.
A relevant quote from Ven Ñanamoli’s Visuddhimagga translation Chapter 20, Section 3:
“The understanding consisting in insight with the general characteristics as its object that occurs in attributing a general characteristic to those same states in the way beginning, …etc”
Thank you very much for your reply. I have one point to be cleared.
Does it mean that anicca cannot be directly perceived and we have to have a special attitude towards Sankaras which will enable us to understand anicca.
In the EBT, the perception of Anicca is one to be developed and cultivated (SN 22.102). And how is this to be done? It is by directly perceiving conditioned phenomena as they really are and then comprehending their true nature viz Anicca, Dukkha, Anatta.
To understand the process, see SN22.79 for instance - the Buddha directly perceives the qualities of each one of the aggregates and then develops the 3 characteristics regarding them.
Form is deformed - this is its own characteristic which is directly perceived. Form of any type whatsoever is Anicca - this is a common characteristic which must be attributed after analysis.
This is helpful. Thank you
It can be perceived because it’s reality. The ‘continuity’ normally bestowed on objects is the delusion. The special attitude is we know they are impermanent, but at the same time they have limited legitimacy known as conventional reality. This is how the brahma-viharas assist insight.
Yes. Good point. Thank you
I’m not aware of a full translation of this text into English.
There seems to be a partial one found here:
(There may be others)
This is helpful. Thank you very much.