The Samyutta Nikaya
The Grouped Discourses
Samyutta
Nikaya
XII.31
Bhutamidam
Sutta
This
Has
Come
Into
Being
Translated
from
the
Pali
by
Thanissaro
Bhikkhu.
On
one
occasion
the
Blessed
One
was
staying
near
Savatthi
in
Jeta's
Grove,
Anathapindika's
monastery.
There
he
addressed
Ven.
Sariputta,
"Sariputta,
it
is
said
in
Ajita's
Question
in
the
Way
to
the
Further
Shore
[Sn
V.1]:
Those
here
who
have
fathomed
the
Dhamma,
those
who
are
learners,
those
who
are
run-of-the-mill:
When
you,
dear
sir,
astute,
are
asked
this,
tell
me
their
manner
of
life.
"How
is
the
detailed
meaning
of
this
brief
statement
to
be
understood?"
When
this
was
said,
Ven.
Sariputta
remained
silent.
A
second
time...A
third
time
the
Blessed
One
addressed
Ven.
Sariputta,
"Sariputta,
it
is
said
in
Ajita's
Question
in
the
Way
to
the
Further
Shore:
Those
here
who
have
fathomed
the
Dhamma,
those
who
are
learners,
those
who
are
run-of-the-mill:
When
you,
dear
sir,
astute,
are
asked
this,
tell
me
their
manner
of
life.
"How
is
the
detailed
meaning
of
this
brief
statement
to
be
understood?"
A
third
time,
Ven.
Sariputta
remained
silent.
"Do
you
see,
Sariputta,
that
'this
has
come
into
being'?"
"One
sees
with
right
discernment,
lord,
that
'this
has
come
into
being.'
Seeing
with
right
discernment
that
'this
has
come
into
being,'
one
practices
for
disenchantment
with,
for
dispassion
toward,
for
the
cessation
of
what
has
come
into
being.
One
sees
with
right
discernment
that
'it
has
come
into
being
from
this
nutriment.'
Seeing
with
right
discernment
that
'it
has
come
into
being
from
this
nutriment,'
one
practices
for
disenchantment
with,
for
dispassion
toward,
for
the
cessation
of
the
nutriment
by
which
it
has
come
into
being.
One
sees
with
right
discernment
that
'from
the
cessation
of
this
nutriment,
what
has
come
into
being
is
subject
to
cessation.'
Seeing
with
right
discernment
that
'from
the
cessation
of
this
nutriment,
what
has
come
into
being
is
subject
to
cessation,'
one
practices
for
disenchantment
with,
for
dispassion
toward,
for
the
cessation
of
what
is
subject
to
cessation.
This
is
how
one
is
a
learner.
"And
how,
lord,
is
one
a
person
who
has
fathomed
the
Dhamma?
"One
sees
with
right
discernment,
lord,
that
'this
has
come
into
being.'
Seeing
with
right
discernment
that
'this
has
come
into
being,'
one
is
--
through
disenchantment,
dispassion,
cessation,
through
lack
of
clinging/sustenance
--
released
from
what
has
come
into
being.
One
sees
with
right
discernment
that
'it
has
come
into
being
from
this
nutriment.'
Seeing
with
right
discernment
that
'it
has
come
into
being
from
this
nutriment,'
one
is
--
through
disenchantment,
dispassion,
cessation,
through
lack
of
clinging/sustenance
--
released
from
the
nutriment
by
which
it
has
come
into
being.
One
sees
with
right
discernment
that
'from
the
cessation
of
this
nutriment,
what
has
come
into
being
is
subject
to
cessation.'
Seeing
with
right
discernment
that
'from
the
cessation
of
this
nutriment,
what
has
come
into
being
is
subject
to
cessation,'
one
is
--
through
disenchantment,
dispassion,
cessation,
through
lack
of
clinging/sustenance
--
released
from
what
is
subject
to
cessation.
This
is
how
one
is
a
person
who
has
fathomed
the
Dhamma.
"It
is
in
this
way,
lord,
that
I
understand
the
detailed
meaning
of
the
brief
statement
in
Ajita's
Question
in
the
Way
to
the
Further
Shore:
Those
here
who
have
fathomed
the
Dhamma,
those
who
are
learners,
those
who
are
run-of-the-mill:
When
you,
dear
sir,
astute,
are
asked
this,
tell
me
their
manner
of
life."
"Excellent,
Sariputta.
Excellent.
One
sees
with
right
discernment
that
'this
has
come
into
being.'
Seeing
with
right
discernment
that
'this
has
come
into
being,'
one
practices
for
disenchantment
with,
for
dispassion
toward,
for
the
cessation
of
what
has
come
into
being.
One
sees
with
right
discernment
that
'it
has
come
into
being
from
this
nutriment.'
Seeing
with
right
discernment
that
'it
has
come
into
being
from
this
nutriment,'
one
practices
for
disenchantment
with,
for
dispassion
toward,
for
the
cessation
of
the
nutriment
by
which
it
has
come
into
being.
One
sees
with
right
discernment
that
'from
the
cessation
of
this
nutriment,
what
has
come
into
being
is
subject
to
cessation.'
Seeing
with
right
discernment
that
'from
the
cessation
of
this
nutriment,
what
has
come
into
being
is
subject
to
cessation,'
one
practices
for
disenchantment
with,
for
dispassion
toward,
for
the
cessation
of
what
is
subject
to
cessation.
This
is
how
one
is
a
learner.
"And
how
is
one
a
person
who
has
fathomed
the
Dhamma?
"One
sees
with
right
discernment
that
'this
has
come
into
being.'
Seeing
with
right
discernment
that
'this
has
come
into
being,'
one
is
--
through
disenchantment,
dispassion,
cessation,
through
lack
of
clinging/sustenance
--
released
from
what
has
come
into
being.
One
sees
with
right
discernment
that
'it
has
come
into
being
from
this
nutriment.'
Seeing
with
right
discernment
that
'it
has
come
into
being
from
this
nutriment,'
one
is
--
through
disenchantment,
dispassion,
cessation,
through
lack
of
clinging/sustenance
--
released
from
the
nutriment
by
which
it
has
come
into
being.
One
sees
with
right
discernment
that
'from
the
cessation
of
this
nutriment,
what
has
come
into
being
is
subject
to
cessation.'
Seeing
with
right
discernment
that
'from
the
cessation
of
this
nutriment,
what
has
come
into
being
is
subject
to
cessation,'
one
is
--
through
disenchantment,
dispassion,
cessation,
through
lack
of
clinging/sustenance
--
released
from
what
is
subject
to
cessation.
This
is
how
one
is
a
person
who
has
fathomed
the
Dhamma.
"It
is
in
this
way
that
the
detailed
meaning
of
the
brief
statement
in
Ajita's
Question
in
the
Way
to
the
Further
Shore
is
to
be
understood:
Those
here
who
have
fathomed
the
Dhamma,
those
who
are
learners,
those
who
are
run-of-the-mill:
When
you,
dear
sir,
astute,
are
asked
this,
tell
me
their
manner
of
life."
---o0o---
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