Maudgalyayana instance of human
For such is the word of the Sage.
These words help Upatiṣya to attain the first stage on the Buddhist spiritual path. After this, Upatiṣya tells Kolita about his discovery and Kolita also attains the first stage. The two disciples, together with Sañjaya's five hundred students, go to ordain as monks under the Buddha in Veṇuvana (Pali: Veḷuvana). From the time of their ordination, Upatiṣya and Kolita become known as Śāriputra and Maudgalyāyana, respectively, Maudgalyāyana being the name of Kolita's clan. After having ordained, all except Śāriputra and Maudgalyāyana attain arhat (Pali: arahant; last stage of enlightenment). Maudgalyāyana and Śāriputra attain enlightenment one to two weeks later, Maudgalyāyana in Magadha, in a village called Kallavala. At that time, drowsiness is obstructing him from attaining further progress on the path. After he has a vision of the Buddha advising him how to overcome it, he has a breakthrough and attains enlightenment. In some accounts, it is said that he meditates on the elements in the process. In the Commentary to the Pali Dhammapada, the question is asked why the two disciples attain enlightenment more slowly than the other former students of Sañjaya. The answer given is that Śāriputra and Maudgalyāyana are like kings, who require a longer time to prepare for a journey than commoners. In other words, their attainment is of greater depth than the other students and therefore requires more time.Aśvajit's brief statement, known as the Ye Dharma Hetu stanza ("Of all phenomena..."), has traditionally been described as the essence of the Buddhist teaching, and is the most inscribed verse throughout the Buddhist world. It can be found in all Buddhist schools, is engraved in many materials, can be found on many Buddha statues and stūpas (structures with relics), and is used in their consecration rituals. According to Indologist Oldenberg and translator Thanissaro Bhikkhu, the verses were recommended in one of Emperor Asoka's edicts as subject of study and reflection. The role of the stanza is not completely understood by scholars. Apart from the complex nature of the statement, it has also been noted it has not anywhere been attributed to the Buddha in this form, which indicates it was Aśvajit's own summary or paraphrasing. Indologist T.W. Rhys Davids believed the brief poem may have made a special impression on Maudgalyāyana and Sariputta, because of the emphasis on causation typical for Buddhism. Philosopher Paul Carus explained that the stanza was a bold and iconoclastic response to Brahmanic traditions, as it "repudiates miracles of supernatural interference by unreservedly recognising the law of cause and effect as irrefragable",  whereas Japanese Zen teacher Suzuki was reminded of the experience that is beyond the intellect, "in which one idea follows another in sequence finally to terminate in conclusion or judgment".Although in the Pali tradition, Maudgalyāyana is described as an arhat who will no longer be reborn again, in the Mahayāna traditions this is sometimes interpreted differently. In the Lotus Sutra, Chapter 6 (Bestowal of Prophecy), the Buddha is said to predict that the disciples Mahākasyapa, Subhuti, Mahakatyayana, and Maudgalyāyana will become Buddhas in the future.
type of example of manifestation of representation of