I originally intended to start this topic on SN 12.31 because i couldn't understand the subject matter of SN 12.31 (plus I am too sight impaired to comprehensively read Bhikkhu Bodhi's convoluted footnotes in small print). But I think I now understand the subject matter of the sutta so my original question I do not need to ask. I think the subject matter of SN 12.31 is the question:
The answer to the question; to paraphrase; appears to be:"Those who have comprehended the Dhamma; what is their mode of conduct?".
However, since I already copy & pasted the sutta quotes below, I thought to turn this topic into a sutta study (before I go to bed)."Those who have comprehended the Dhamma, their mode of conduct is to examine how things come to be and then practise for disechantment & non-clinging towards what has come to be (bhūtamidanti)".
So my questions for general discussion are:
1. Why is the term "bhūtamidanti" ("bhuta + idam") used? What to these terms mean?
2. Why did the Buddha use the term "nutriment" ("āhāra") to describe origination of what has come to be?
3. Why didn't the Buddha use the word "paccaya" ("condition") such as found in Dependent Origination?
The sutta material is below:
Sn 5.2 contains the following question & answer:
This question is the subject of SN 12.31, as follows:Q: Those who have discerned the Teaching, and the many in training here,
when I ask the prudent one, please tell me their conduct, dear Sir.
A: He should not be greedy for sense pleasures, or be disturbed in mind.
Skilful in all things, the monk should wander mindfully.
https://suttacentral.net/snp5.2/en/anandajoti
On one occasion the Blessed One was dwelling at Savatthī.… There the Blessed One addressed the Venerable Sāriputta thus: “Sāriputta, in ‘The Questions of Ajita’ of the Parayana it is said:
‘Those who have comprehended the Dhamma,
And the manifold trainees here:
Asked about their way of conduct,
Being discreet, tell me, dear sir.’
How should the meaning of this, stated in brief, be understood in detail?
When this was said, the Venerable Sāriputta was silent. A second time and a third time the Blessed One addressed the Venerable Sāriputta thus: “Sāriputta, in ‘The Questions of Ajita’ in the Parayana it is said … How should the meaning of this, stated in brief, be understood in detail?” A second time and a third time the Venerable Sāriputta was silent.
Sāriputta, do you see: ‘This has come to be (bhūtamidanti)’? Sāriputta, do you see: ‘This has come to be’?
Venerable sir, one sees as it really is with correct wisdom: ‘This has come to be (bhūtamidanti).’ Having seen as it really is with correct wisdom: ‘This has come to be,’ one is practising for the purpose of revulsion towards what has come to be, for its fading away and cessation. One sees as it really is with correct wisdom: ‘Its origination occurs with that as nutriment (tadāhārasambhavanti).’ Having seen as it really is with correct wisdom: ‘Its origination occurs with that as nutriment, ’ one is practising for the purpose of revulsion towards its origination through nutriment, for its fading away and cessation. One sees as it really is with correct wisdom: ‘With the cessation of that nutriment, what has come to be is subject to cessation.’ Having seen as it really is with correct wisdom: ‘With the cessation of that nutriment, what has come to be is subject to cessation, ’ one is practising for the purpose of revulsion towards what is subject to cessation, for its fading away and cessation. It is in such a way that one is a trainee.
And how, venerable sir, has one comprehended the Dhamma? Venerable sir, one sees as it really is with correct wisdom: ‘This has come to be.’ Having seen as it really is with correct wisdom: ‘This has come to be,’ through revulsion towards what has come to be, through its fading away and cessation, one is liberated by nonclinging. One sees as it really is with correct wisdom: ‘Its origination occurs with that as nutriment.’ Having seen as it really is with correct wisdom: ‘Its origination occurs with that as nutriment,’ through revulsion towards its origination through nutriment, through its fading away and cessation, one is liberated by nonclinging. One sees as it really is with correct wisdom: ‘With the cessation of that nutriment, what has come to be is subject to cessation.’ Having seen as it really is with correct wisdom: ‘With the cessation of that nutriment, what has come to be is subject to cessation,’ through revulsion towards what is subject to cessation, through its fading away and cessation, one is liberated by nonclinging. It is in such a way that one has comprehended the Dhamma.
Thus, venerable sir, when it is said in ‘The Questions of Ajita’ of the Parayana:
‘Those who have comprehended the Dhamma,
And the manifold trainees here:
Asked about their way of conduct,
Being discreet, tell me, dear sir.’—
it is in such a way that I understand in detail the meaning of this that was stated in brief.
Good, good, Sāriputta!… the Buddha repeats here the entire statement of the Venerable Sāriputta … it is in such a way that the meaning of this, stated in brief, should be understood in detail.
https://suttacentral.net/sn12.31/en/bodhi