1.170
“There is one person, bhikkhus, who arises in the world for the |benefit of::good of, welfare of [hitāya]| many people, for the |ease of::comfort of, contentment of [sukhāya]| many people, out of |compassion::benevolence, concern, gentle regard [anukampā]| for the world, for the good, benefit, and ease of gods and human beings. Who is that one person? The |Tathāgata::one who has arrived at the truth, an epithet of the Buddha [tathāgata]|, the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, the perfectly Awakened One. This is that one person who arises in the world for the benefit of many people, for the ease of many people, out of sympathy for the world, for the good, benefit, and ease of gods and human beings.”
1.171
“There is one person, bhikkhus, whose appearance in the world is rare. Who is that one person? The Tathāgata, the Arahant, the perfectly Awakened One. This is that one person whose appearance in the world is rare.”
1.172
“There is one person arising in the world, bhikkhus, who is extraordinary. Who is that one person? The Tathāgata, the Arahant, the perfectly Awakened One. This is that one person arising in the world who is extraordinary.”
1.173
“The passing away of one person, bhikkhus, is regretted by many people. Who is that one person? The Tathāgata, the Arahant, the perfectly Awakened One. This is that one person whose passing away is regretted by many people.”
1.174
“There is one person, bhikkhus, who arises in the world without a counterpart, without a peer, who is matchless, without an equal, peerless, unparalleled, unrivalled, incomparable, the foremost among two-footed beings. Who is that one person? The Tathāgata, the Arahant, the perfectly Awakened One. This is that one person who arises in the world without a counterpart, without a peer, who is matchless, without an equal, peerless, unparalleled, unrivalled, incomparable, the foremost among two-footed beings.”
1.175–186
“With the arising of one person, bhikkhus, 175) there is the appearance of great vision, 176) the appearance of great light, 177) the appearance of great radiance, 178) the appearance of the six unsurpassed qualities, 179) the realization of the four analytical knowledges, 180) the penetration of diverse elements, 181) the realization of diverse elements, 182) the realization of the fruit of knowledge and liberation, 183) the realization of the fruit of stream-entry, 184) the realization of the fruit of once-returning, 185) the realization of the fruit of non-returning, 186) the realization of the fruit of Arahantship. Who is that one person? The Tathāgata, the Arahant, the perfectly Awakened One. This is that one person with the arising of whom there is the appearance of great vision, the appearance of great light, the appearance of great radiance, the appearance of the |six things unsurpassed::the unsurpassed in seeing, hearing, acquisitions, training, service, recollection, see the [AN 6.30 - Anuttariya sutta - Unsurpassable](/an6.30) discourse. [channaṁ + anuttariya]|, the realization of the |four analytical knowledges::the four analytical knowledges are - 1) knowledge of meaning, 2) knowledge of Dhamma, 3) knowledge of linguistic expression, 4) knowledge of eloquence. This is shared in more details in [AN 4.172 Vibhatti sutta - Analytical Knowledges](/an4.172) discourse. [catunnaṁ + paṭisambhidā]|, the |comprehension of diverse elements::penetration of numerous elements through exploration via the six sense bases, six sense objects, and the six types of consciousness. This is shared in more details in SN 14, e.g. [SN 14.1 - Dhātunānatta sutta - Diversity Of Elements](/sn14.1) discourse. [anekadhātupaṭivedha]|, the breakthrough in the understanding of diverse elements, the realization of the fruit of liberation and wisdom, the realization of the fruit of |stream-entry::first stage of awakening where one overcomes the fetters of 1] personal existence: view that one is an embodied being, 2] doubt, perplexity, or indecisiveness and 3] adherence to rules and observances as a means of liberation [sotāpatti]|, the realization of the fruit of |once-returning::the second stage of awakening where one has made significant progress in overcoming the fetters of 4] sensual desire and 5] ill-will. [sakadāgāmī]|, the realization of the fruit of |non-returning::third stage of awakening where the first five fetters are completely overcome [anāgāmitā]|, the realization of the fruit of |Arahantship::Worthy state, awakened state. Here, in addition to the first five fetters, one also completely overcomes: 6] Desire for fine-material existence 7] Desire for formless existence, aka desire for immaterial existence 8] Conceit, aka pride, egotism 9] Restlessness, aka agitation, distraction 10] Ignorance, having illusions, not knowing the true nature of how things have come to be, not understanding the nature of reality. [arahatta]|.”
1.187
“Bhikkhus, I do not see any other single person who so perfectly propagates the unsurpassed |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| wheel set in motion by the Tathāgata, as does Sāriputta. Indeed, bhikkhus, Sāriputta, bhikkhus, so perfectly propagates the unsurpassed Dhamma wheel set in motion by the Tathāgata.”