What is the meaning of "mahatā atthena saṃyutto"?

Q & A
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There is below passage in Sandarakasutta.
Mendicants, Pessa the elephant driver’s son is astute.
“paṇḍito, bhikkhave, pesso hatthārohaputto;
He has great wisdom.
mahāpañño, bhikkhave, pesso hatthārohaputto.
If he had sat here a little longer so that I could have analyzed these four people in detail, he would have greatly benefited.
Sace, bhikkhave, pesso hatthārohaputto muhuttaṃ nisīdeyya yāvassāhaṃ ime cattāro puggale vitthārena vibhajissāmi, mahatā atthena saṃyutto abhavissa.
Still, even with this much he has already greatly benefited.”
Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṃyutto”ti. (MN 51)

What is the meaning of “mahatā atthena saṃyutto”
(greatly benefited)?

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If you’re asking what the attha is here, the commentary defines it as the fruit of stream-entry.

If you’re asking about the literal meaning of the wording, then mahatā atthena seems straightforward enough and the only puzzle is saṃyutta. This would normally mean “connected with” but this meaning doesn’t seem to fit here. If, however, we take it to be the past participle of the passive causative form of the verb, then it’s meaning would be “become endowed with”.

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Yes, I am asking what the attha is.
Yes, commentary says it is the fruit of stream-entry.
However, there are many suttas that claim the benifit with another term but this one is unique.

I found no sutta sharing same term to express the fruit of stream entry.

But, there are a number of suttas that suggest different meditations are very fruitful and beneficial.

Ekadhammo, bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṃso. Katamo ekadhammo? Ānāpānassati
Mendicants, when one thing is developed and cultivated it’s very fruitful and beneficial. What one thing? Mindfulness of breathing (SN 54.1).

Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless (AN 6.19)

Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā.
Mendicants, when the perception of a skeleton is developed and cultivated it’s very fruitful and beneficial (SN 46.57).

Here also we endup with two terms.
mahapphalā - very fruitful
mahānisaṃsā - beneficial
What are the fruits? The four fruits?
What are the benifits?

And then SN 46.57.1.6 says,

Aṭṭhikasaññāya, bhikkhave, bhāvitāya bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.
When the perception of a skeleton is developed and cultivated you can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.
Aññataraphalasutta

With this sutta we can assume that very fruitful means attaining the perfection (arahant) or non-return.

Are there any other suttas to clarify the attha of the term?

mahatā atthena saṃyutto or mahapphalā hoti mahānisaṃsā
Are these terms share same meaning (attha)?

Is saṃyutta share a similar meaning with samannāgata in kandarakasutta ?

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Soon after the king had left, the Buddha addressed the mendicants,
Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi:
“The king is broken, mendicants,
“khatāyaṃ, bhikkhave, rājā.
he is ruined.
Upahatāyaṃ, bhikkhave, rājā.
If he had not taken the life of his father, a just and principled king, the stainless, immaculate vision of the Dhamma would have arisen in him in that very seat.”
Sacāyaṃ, bhikkhave, rājā pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā na voropessatha, imasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ uppajjissathā”ti (DN 2).

Here the Buddha used dhammacakkhuṃ uppajjissathā to represent the attainment of the fruit of stream entery.

Here dhammacakkhu means sotāpattipala.

And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Venerable Koṇḍañña:
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:
“Everything that has a beginning has an end.”
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti. SN 56.11

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Could you spell this out for those of us with small brains?

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Actually my use of “passive” here was redundant. I ought to have just said “causative form”.

The verb saṃyuñjati and its causative form saṃyojeti may both take the form saṃyutta as past participles (though the latter appears more often as saṃyojita).

The causative form has the idiomatic meaning “to endow with”, “to bestow upon”. So, when you make it into a past participle, saṃyutto hoti, its meaning is “become endowed with,” which is then glossed in the comm. as pāpuṇāti, “attains”.

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Oh, thanks, that makes sense. It seems these meanings are not given in the dictionaries.

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