➥ upeti and upaya.

• for upeti:
  • to be fit for
  • to cling
  • to enter
  • to involve
  • to end up
  • to amount to
  • to come
  • to enter
  • to approach
  • to reach
  • to submit
• for na upeti:
  • to be unanswerable
  • to be unacceptable
  • to be beyond
  • to be not even (=does not amount to)
• for na upeti saṅkhaṁ:
  • to be beyond the limits of conception
• for vāsaṁ upeti:
  • to take up residence
• for upaya:
  • one who is full of attachment
  • clinging
  • involved
• for anupayo:
  • one who is free of attachment

Upaya

Our renderings for upaya are:

• for upaya:
  • one who is full of attachment
  • clinging
  • involved
• for anupayo:
  • one who is free of attachment

These are supported by the dictionaries to the following extent:

• DOP (sv Upaya):

1) Upaya: (m) going near to, involvement

2) Upaya: (mfn) going to; being involvement

3) Anupaya: (mfn) not going near (to); free from involvement

• PED (sv Upaya):

1) Upaya: approach, undertaking, taking up; clinging to, attachment

2) Anupaya: not going near, aloof, unattached

3) Rūpūpaya: clinging to form

Illustration: upeti, fit for

Refined gold is malleable, wieldy and radiant. Whatever ornament one wishes to make from it, it would serve the purpose (tañcassa atthaṁ anubhoti, MN iii 243).

Unrefined gold is neither malleable, wieldy, or radiant, but brittle, and not properly fit for work (na ca sammā upeti kammāya, SN v 92)

Illustration: upeti, cling

He clings to bodily form, grasps it, and doggedly assumes that bodily form is “my [absolute] Selfhood.”

So rūpaṁ upeti upādiyati adhiṭṭhāti attā me ti. (SN iii 114)

Illustration: upeti, involve; anupayo, one who is free of attachment; upayaṁ,

The wise man does not involve himself with whatever opinions are commonplace.

Yā kācimā sammutiyo puthujjā sabbāva etā na upeti vidvā

Why would one who is free of attachment become involved?

Anupayo so upayaṁ kimeyya

He takes no delight in what is seen, heard, [sensed, or cognised].

Diṭṭhe sute khantimakubbamāno. (Snp 897)

Illustration: upeti, ends up

Again and again the fool ends up in a womb

punappunaṁ gabbhamupeti mando. (SN i 174)

Again and again ploughmen plough the field. Again and again rice ends up in the realm.

Punappunaṁ khettaṁ kasanti kassakā punappunaṁ dhaññamupeti raṭṭhaṁ. (SN i 174)

If one such as he ends up going forth [into the ascetic life].

Sace ca pabbajjamupeti tādiso. (DN iii 147)

He ends up in a womb in the world beyond

upeti gabbhañca parañca lokaṁ. (Tha 784-5)

Illustration: upeti, end up

A woman ends up in the service of a man

mātugāmo purisassa pāricariyaṁ upeti. (SN iv 239)

One who gives the best ends up in the best place

seṭṭhandado seṭṭhamupeti ṭhānaṁ. (AN iii 51)

Illustration: upeti, amount to

The speck of dust the Blessed One has placed on the tip of his fingernail in a comparison with the great earth, does not amount to a hundredth, or a thousandth, or a hundred thousandth part.

neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti mahāpaṭhaviṁ upanidhāya bhagavatā paritto nakhasikhāya paṁsu āropito ti. (SN ii 133)

Illustration: upeti, come

Some ascetics and Brahmanists say that perception is a person’s [absolute] Selfhood which comes and goes.

Saññā hi bho purisassa attā sā ca kho upeti pi apeti pi

When it comes, one is conscious, when it goes one is unconscious.

Yasmiṁ samaye upeti saññī tasmiṁ samaye hoti. Yasmiṁ samaye apeti asaññī tasmiṁ samaye hotī ti. (DN i 180)

King Vessavaṇo Kuvero came to see you, asking about the teaching.

Rājāpi taṁ vessavaṇo kuvero upeti dhammaṁ paripucchamāno. (Snp 380)

Illustration: upeti, enter

However, a sage does not enter a dispute that has arisen,

Vādañca jātaṁ muni no upeti

Therefore he is free of hardheartedness in every respect.

Tasmā muni natthi khilo kuhiñci. (Snp 780)

Illustration: upeti, approach

Again and again dairymen draw milk. Again and again the calf approaches its mother.

Punappunaṁ khīranikā duhanti punappunaṁ vaccho upeti mātaraṁ. (SN i 174)

Whether walking, standing, sitting, or lying down, your last day approaches. There is no time for you to be negligently applied [to the practice].

Carato tiṭṭhato vāpi āsīnasayanassa vā
Upeti carimā ratti na te kālo pamajjitun ti. (Tha 452)

Illustration: upeti, reach

Having failed to understand the teaching clearly in this world, one reaches death, having not overcome one’s unsureness [about the excellence of the teaching].

Idheva dhammaṁ avibhāvayitvā avitiṇṇakaṅkho maraṇaṁ upeti. (Snp 318)

He reaches the residence on the first day of the lunar fortnight

Pāṭipade vihāraṁ upeti. (Vin.1.154)

Illustration: upeti, reaches

Even the gaily coloured chariots of kings decay; and the body, too, reaches old age.

Jīranti ve rājarathā sucittā atho sarīrampi jaraṁ upeti. (SN i 71)

Illustration: upeti, submit

‘It would be wonderful to ride the elephant if he would submit to training.’

Bhaddakaṁ vata bho hatthiyānaṁ sace damathaṁ upeyyā ti. (MN iii 173-4)

’But, Kesi, if a horse-in-training won't submit to mild discipline, nor harsh discipline, nor mild and harsh discipline, how do you deal with him?’

Sace te kesi assadammo saṇhenapi vinayaṁ na upeti pharusenapi vinayaṁ na upeti saṇhapharusenapi vinayaṁ na upeti kinti naṁ karosī ti. (AN ii 112)

➥ upaya: (main article see: upeti)

Illustration: upaya, clinging; upeti, cling

So indeed these states, not having been, come into being. Having been, they vanish. He abided not clinging to or rejecting those states, free of attachment, detached, freed, not tethered, inwardly emancipated.

evaṁ kira me dhammā ahutvā sambhonti hutvā paṭiventī ti. So tesu dhammesu anupayo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati. (MN iii 25)

Most of mankind is fastened by clinging, grasping, and stubborn attachment.

Upayupādānābhinivesavinibaddho khvāyaṁ kaccāna loko yebhuyyena

But this one (with right perception [of reality]) does not cling or grasp or doggedly assume [the existence of] “my [absolute] Selfhood” in respect of objects of clinging, grasping, obstinate adherence, stubborn attachment, and identification.

tañcāyaṁ upayupādānaṁ cetaso adhiṭṭhānaṁ abhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti attā me ti. (SN ii 17)

➥ upayo: (main article see: upeti)

Illustration: upayo, one who is full of attachment; upeti, enters

One who is full of attachment enters an argument over doctrines.

Upayo hi dhammesu upeti vādaṁ

But how, and about what, can you argue with one who is free of attachment?

anupayaṁ kena kathaṁ vadeyya

For him there is nothing clung to, and nothing to relinquish.

Attaṁ nirattaṁ na hi tassa atthi

He has shaken off all dogmatic views in this very world.

Adhosi so diṭṭhī-m-idheva sabbanti. (Snp 787)

Illustration: upayo, one who is full of attachment; upayaṁ, clinging

Bhikkhus, one who is full of attachment is unliberated; one who is free of attachment is liberated.

Upayo bhikkhave avimutto anupayo vimutto

The stream of consciousness while standing, might stand clinging to bodily form; with bodily form as its basis, established on bodily form, with a sprinkling of spiritually fettering delight, it might [egoistically] grow, mature, and develop.

rūpūpayaṁ vā bhikkhave viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷahiṁ vepullaṁ āpajjeyya. (SN iii 53)

➥ upenti: (main article see: upeti)

Illustration: upenti, end up in

Having given [alms] again and again, again and again liberal benefactors end up in heaven.

Punappunaṁ dānapatī daditvā punappunaṁ saggamupenti ṭhānaṁ. (SN i 174)

➥ na upeti saṅkhaṁ: (main article see: upeti)

Illustration: na upeti saṅkhaṁ, is beyond the limits of conception

Just as a flame tossed about by the force of the wind vanishes, and is beyond the limits of conception, so a sage liberated from immaterial-factors-and-body vanishes, and is beyond the limits of conception.

Acci yathā vātavegena khittā atthaṁ paleti na upeti saṅkhaṁ;
Evaṁ muni nāmakāyā vimutto atthaṁ paleti na upeti saṅkhaṁ. (Snp 1074)

Comment:

Explained two verses later as follows:

There is no measuring of one who has vanished. That no longer exists in relation to which one might speak of him. When all points of reference are removed, then all ways of talking about him are also removed.

Atthaṅgatassa na pamāṇamatthi yena naṁ vajjuṁ taṁ tassa natthi
Sabbesu dhammesu samūhatesu samūhatā vādapathā pi sabbe ti. (Snp 1076)

The sage seeing the end of birth and destruction, abandoning speculation, is beyond the limits of conception.

Sa ve muni jātikhayantadassī takkaṁ pahāya na upeti saṅkhaṁ. (Snp 209)

The one who is blessed with profound knowledge, being established in righteousness, though he makes use of conception he is beyond the limits of conception.

Sa ce akkheyyasampanno santo santipade rato
Saṅkhāya sevī dhammaṭṭho saṅkhaṁ nopeti vedagū ti. (Iti 53)

➥ vāsaṁ upeti: (main article see: upeti)

Illustration: vāsaṁ upeti, take up residence

In whatever region the Wheel Treasure pauses, there the Wheel-turning monarch takes up residence with his army with its four divisions.

Yasmiṁ kho pana bhikkhave padese cakkaratanaṁ patiṭṭhāti tatra rājā cakkavattī vāsaṁ upeti saddhiṁ caturaṅginiyā senāya. (MN iii 172)

I have a rest house… When any ascetic or Brahmanist take up residence there, I share it with him to the best of my ability and strength.

atthi me bhante āvasathāgāraṁ… tattha yo samaṇo vā brāhmaṇo vā vāsaṁ upeti tenāhaṁ yathāsatti yathābalaṁ saṁvibhajāmi. (SN iv 348)

➥ na upeti: (main article see: upeti)

Illustration: na upeti, is unacceptable

’”If we get this, we will do it; if not, we won’t”: even in relation to teachers bent on worldly benefits, inheritors of worldly benefits, engrossed in worldly benefits, such haggling by disciples is unacceptable. So what about the Perfect One who abides completely aloof from worldly benefits?’

Yopi so bhikkhave satthā āmisagaru āmisadāyādo āmisehi saṁsaṭṭho viharati tassapayaṁ evarūpī paṇopaṇaviyā na upeti. Evañca no assa atha naṁ kareyyāma. Na ca no evamassa na naṁ kareyyāmā ti. Kimpana bhikkhave yaṁ tathāgato sabbaso āmisehi visaṁsaṭṭho viharati. (MN i 480)

Illustration: na upeti, is unanswerable

• ’Master Gotama, for a bhikkhu whose mind is thus liberated [from perceptually obscuring states], where is he reborn?’

Evaṁ vimuttacitto pana bho gotama bhikkhu kuhiṁ upapajjatī ti

• ’The question ”Is he reborn?” is unanswerable, Vaccha’

Upapajjatī ti kho vaccha na upeti

• ’Then is he not reborn, Master Gotama?’

Tena hi bho gotama na upapajjatī ti

• ’The question ”Is he not reborn?” is unanswerable, Vaccha’

Na upapajjatī ti kho vaccha na upeti. (MN i 486)

• ’But if asked in which direction the fire went―to the east or west or north or south―how would you answer?’

so aggi ito katamaṁ disaṁ gato puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā ti. Evaṁ puṭṭho tvaṁ vaccha kinti vyākareyyāsī ti

• ’The question is unanswerable, Master Gotama. A fire blazes because of its firing of grass and sticks. When this is exhausted, and no more is brought to it, then being without fuel, it is simply reckoned as extinguished.’

Na upeti bho gotama. Yaṁ hi so gotama aggi tiṇakaṭṭhūpādānaṁ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbuto'teva saṅkhaṁ gacchatī ti. (MN i 487)

The Perfect One is liberated from being reckoned in terms of bodily form, great king.

Rūpasaṅkhaya vimutto kho mahārāja tathāgato

He is profound, immeasurable, unfathomable like the ocean

gambhīro appameyyo appariyogāho seyyathā pi mahāsamuddo

• The question, ‘Does a Perfect One continue to exist after death?’ is unanswerable

hoti tathāgato parammaraṇā ti pi na upeti

• ‘The question, ‘Does a Perfect One not continue to exist after death?’ is unanswerable

na hoti tathāgato parammaraṇā ti pi na upeti

• The question, ‘Does a Perfect One both continue and not continue to exist after death?’ is unanswerable.

hoti ca na ca hoti tathāgato parammaraṇā ti pi na upeti

• The question, ‘Does a Perfect One neither continue nor not continue to exist after death?’ is unanswerable.

neva hoti na na hoti tathāgato parammaraṇā ti pi na upeti. (SN iv 376)

Illustration: na upeti, is beyond; is not even (=does not amount to)

’Bhante, this small stone is insignificant in comparison to the Himalayas, the king of mountain ranges,

Appamatto kho ayaṁ bhante bhagavatā paritto pāṇimatto pāsāṇo gahito himavantaṁ pabbatarājānaṁ upanidhāya

… the difference is beyond reckoning

saṅkhampi na upeti

… it is not even a fraction

kalabhāgampi na upeti

… it is beyond comparison

upanidhimpi na upetī ti. (MN iii 166)

Nanda said his bride-to-be, the most beautiful girl in the land, in comparison with a group of five hundred heavenly nymphs was like a mutilated she-monkey with severed ears and nose.

Seyyathā pi bhante paluṭṭhamakkaṭī kaṇṇanāsacchinnā evameva kho bhante sākiyānī janapadakalyāṇī imesaṁ pañcannaṁ accharāsatānaṁ upanidhāya

He said:

The difference was beyond reckoning

saṅkhampi na upeti

It is not even a fraction

kalampi na upeti

It is not even the tiniest fraction

kalabhāgampi na upeti

It is beyond comparison

upanidhimpi na upeti. (Uda 22-3)