The Simile of the Snake

Thus have I heard: At one time the Blessed One was staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Now at that time, a pernicious view arose in a disciple named Ariṭṭha, who had formerly been a vulture-trainer.

He thought, As I know the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them.

Several disciples heard about this and said, It seems that a pernicious view has arisen in the disciple Ariṭṭha, who was formerly a vulture-trainer.

He thinks, As I know the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them.

Then those disciples went to the disciple Ariṭṭha and said to him, Is it true, friend Ariṭṭha, that such a pernicious view has arisen in you: As I know the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them?

Exactly so, friends, as I know the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them.

Then those disciples, wishing to detach the disciple Ariṭṭha from that pernicious view, pressed and questioned and rebuked him, saying, Do not say so, friend Ariṭṭha, do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One.

The Blessed One would not speak thus.

In many ways, friend Ariṭṭha, obstructive things have been declared by the Blessed One to be obstructions, and they are indeed able to obstruct one who engages in them.

The Blessed One has declared that sensual pleasures provide little gratification, much suffering, and much despair, and the danger in them is still more.

Sensual pleasures have been compared by the Blessed One to a skeleton...

to a piece of meat... to a grass torch...

to a pit of burning embers...

to a dream... to borrowed goods...

to the fruits of a tree...

to a butcher's knife and chopping block...

to a sword stake...

to a snake's head, providing little gratification, much suffering, and much despair, and the danger in them is still more.

Even then, the disciple Ariṭṭha, who had previously been a vulture-trainer, when being questioned, admonished, and advised by those disciples, stubbornly and obstinately adhered to that same wrong view, saying, Thus indeed, friends, I know the Dhamma taught by the Blessed One, that those things which the Blessed One declared to be obstacles are not sufficient to be obstacles for one who engages in them.

When those disciples could not dissuade the disciple Ariṭṭha from that wrong view, they approached the Blessed One. Having approached and paid homage to the Blessed One, they sat down to one side.

Sitting to one side, those disciples said to the Blessed One, Venerable sir, a wrong view has arisen in the disciple Ariṭṭha, who had previously been a vulture-trainer, as follows: Thus indeed, I know the Dhamma taught by the Blessed One, that those things which the Blessed One declared to be obstacles are not sufficient to be obstacles for one who engages in them.

We heard, venerable sir, that a wrong view has arisen in the disciple Ariṭṭha, who had previously been a vulture-trainer, as follows: Thus indeed, I know the Dhamma taught by the Blessed One, that those things which the Blessed One declared to be obstacles are not sufficient to be obstacles for one who engages in them.

Then, venerable sir, we approached the disciple Ariṭṭha, who had previously been a vulture-trainer. Having approached, we said to the disciple Ariṭṭha, who had previously been a vulture-trainer, Is it true, friend Ariṭṭha, that such a wrong view has arisen in you: Thus indeed, I know the Dhamma taught by the Blessed One, that those things which the Blessed One declared to be obstacles are not sufficient to be obstacles for one who engages in them?

When this was said, venerable sir, the disciple Ariṭṭha, who had previously been a vulture-trainer, said to us, Thus indeed, friends, I know the Dhamma taught by the Blessed One, that those things which the Blessed One declared to be obstacles are not sufficient to be obstacles for one who engages in them.

Then, venerable sir, we wished to dissuade the disciple Ariṭṭha, who had previously been a vulture-trainer, from that wrong view, and we questioned, admonished, and advised him, saying, Do not say so, friend Ariṭṭha, do not misrepresent the Blessed One; for it is not good to misrepresent the Blessed One, and the Blessed One would not say so.

In many ways, friend Ariṭṭha, the Blessed One declared those things to be obstacles, and they are indeed sufficient to be obstacles for one who engages in them.

Sensual pleasures have been described by the Blessed One as having little delight, much suffering, much despair, and the danger in them is even greater.

Sensual pleasures have been compared to a skeleton by the Blessed One...

Sensual pleasures have been compared to a snake's head by the Blessed One as having much suffering, much despair, and the danger in them is even greater.

Even so, Venerable Sir, the disciple Ariṭṭha, who was formerly of the vulture-killer sect, when being questioned, admonished, and instructed by us, still stubbornly clings to that wrong view and declares, Thus do I know the Dhamma taught by the Blessed One, that those things declared by the Blessed One to be obstacles are not sufficient to be obstacles if indulged in.

Since we, Venerable Sir, were unable to dissuade the disciple Ariṭṭha, who was formerly of the vulture-killer sect, from that wrong view, we reported this matter to the Blessed One.

Then the Blessed One addressed a certain disciple, Come in my name summon the disciple Ariṭṭha, who was formerly of the vulture-killer sect, saying, The Teacher summons you, friend Ariṭṭha.

Yes, Venerable Sir, that disciple replied to the Blessed One, and he went to the disciple Ariṭṭha, who was formerly of the vulture-killer sect; having approached, he said to the disciple Ariṭṭha, The Teacher summons you, friend Ariṭṭha.

Yes, friend, the disciple Ariṭṭha, who was formerly of the vulture-killer sect, replied to that disciple, and he went to the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

While sitting to one side, the Blessed One addressed the disciple Ariṭṭha, who was formerly of the vulture-killer sect, Is it true, Ariṭṭha, that such a wrong view has arisen in you, Thus do I know the Dhamma taught by the Blessed One, that those things declared by the Blessed One to be obstacles are not sufficient to be obstacles if indulged in? Thus do I know, Venerable Sir, the Dhamma taught by the Blessed One.

To whom, foolish man, do you know that I have taught the Dhamma in such a way?

Have I not, foolish man, in many ways declared those things to be obstacles?

And they are indeed sufficient to be obstacles if indulged in.

Sensual pleasures have been described by me as having little delight, much suffering, much despair, and the danger in them is even greater.

Sensual pleasures have been compared by me to a skeleton...

Sensual pleasures have been compared by me to a piece of meat...

Sensual pleasures have been compared by me to a torch of grass...

Sensual pleasures have been compared by me to a pit of burning coals...

Sensual pleasures have been compared by me to a dream...

I have described desires as like a borrowed well...

I have described desires as like tree fruits...

I have described desires as like a sword's edge...

I have described desires as like a spear's point...

I have described desires as like a snake's head, full of suffering and trouble, with more danger therein.

Yet you, foolish man, with your wrong grasp, criticize us, harm yourself, and create much demerit.

This will be for your long-term harm and suffering, foolish man.

Then the Blessed One addressed the disciples: What do you think has this disciple Ariṭṭha ever been a donkey trainer, or is he now in this teaching and discipline?

How could that be, sir; no, sir.

When this was said, the disciple Ariṭṭha, who had been a donkey trainer, sat silent, embarrassed, shoulders drooping, head down, brooding, without response.

Then the Blessed One, knowing that the disciple Ariṭṭha, who had been a donkey trainer, was silent, embarrassed, shoulders drooping, head down, brooding, without response, addressed him: You will be known, foolish man, by this corrupt view of yours.

Here I will question the disciples.

Then the Blessed One addressed the disciples:

Do you know the teaching I have given as this disciple Ariṭṭha, who had been a donkey trainer, with his wrong grasp, criticizes us, harms himself, and creates much demerit?

No, sir.

In many ways, sir, the Blessed One has spoken of obstructive things as obstructive; and they are enough to cause obstruction if indulged in.

The Blessed One has spoken of desires as having little satisfaction, full of suffering and trouble, with more danger therein.

The Blessed One has described desires as like a skeleton...

as like a snake's head, full of suffering and trouble, with more danger therein.

Good, good it is good that you know the teaching I have given in this way.

In many ways I have spoken of obstructive things, and they are enough to cause obstruction if indulged in.

I have spoken of desires as having little satisfaction, full of suffering and trouble, with more danger therein.

I have described desires as like a skeleton...

as like a snake's head, full of suffering and trouble, with more danger therein.

Now, this disciple Ariṭṭha, who was formerly a vulture-trainer, is misrepresenting us with his wrong grasp, undermining himself and accumulating much demerit.

This will lead to long-term harm and suffering for that foolish man.

Indeed it is impossible for someone to indulge in sensual pleasures apart from sensual objects, apart from sensual perceptions, apart from sensual thoughts.

Here some foolish people learn the teachings: the discourses, mixed prose and verse, explanations, verses, inspired utterances, sayings, birth stories, extraordinary teachings, and analyses.

Having learned the teachings, they do not examine the meaning of those teachings with wisdom.

For them, those teachings, not examined with wisdom, do not lead to deep knowing.

They learn the teachings for the sake of fault-finding and for the sake of winning debates.

They do not experience the purpose for which they learn the teachings.

For them, those teachings, wrongly grasped, lead to long-term harm and suffering.

What is the reason for this?

Because of the wrong grasp of the teachings, disciples.

Just as a man seeking a water snake, searching for a water snake, wandering in search of a water snake, might see a large water snake.

He would catch it by the body or the tail.

That water snake would turn back and bite him on the hand, arm, or some other part of the body.

Because of that, he would meet death or deadly suffering.

What is the reason for this?

Because of the wrong grasp of the water snake, disciples.

In the same way here some foolish people learn the teachings: the discourses, mixed prose and verse, explanations, verses, inspired utterances, sayings, birth stories, extraordinary teachings, and analyses.

Having learned the teachings, they do not examine the meaning of those teachings with wisdom.

For them, those teachings, not examined with wisdom, do not lead to deep knowing.

They learn the teachings for the sake of fault-finding and for the sake of winning debates.

They do not experience the purpose for which they learn the teachings.

For them, those teachings, wrongly grasped, lead to long-term harm and suffering.

What is the reason for this?

Because of the wrong grasp of the teachings, disciples.

However, here some sons of good families learn the teachings: the discourses, mixed prose and verse, explanations, verses, inspired utterances, sayings, birth stories, extraordinary teachings, and analyses.

Having learned the teaching, they examine the meaning of those teachings with wisdom.

Those teachings, when examined with wisdom, are accepted by them through reflection.

They do not learn the teaching for the sake of criticism nor for the sake of mere eloquence.

For the purpose for which they learn the teaching, they experience that purpose.

Those teachings, well grasped, lead to their welfare and happiness for a long time.

What is the reason for this?

Because the teachings are well grasped.

Just as a person seeking a snake, searching for a snake, while wandering in search of a snake, might see a large snake.

He would skillfully catch it with a forked stick.

Having skillfully caught it with a forked stick, he would grasp it firmly by the neck.

Even if that snake were to wrap around his hand, arm, or any other limb, he would not, because of that, meet with death or deadly suffering.

What is the reason for this?

Because the snake is well grasped.

In the same way some noble sons learn the teaching: the discourses, mixed prose and verse, explanations, verses, inspired utterances, sayings, birth stories, marvelous teachings, and analytical teachings.

Having learned the teaching, they examine the meaning of those teachings with wisdom.

Those teachings, when examined with wisdom, are accepted by them through reflection.

They do not learn the teaching for the sake of criticism nor for the sake of mere eloquence.

For the purpose for which they learn the teaching, they experience that purpose.

Those teachings, well grasped, lead to their welfare and happiness for a long time.

What is the reason for this?

Because the teachings are well grasped.

Therefore if you know the meaning of what I have said, you should remember it.

If you do not know the meaning of what I have said, you should ask me about it, or those disciples who are wise.

I will teach you the teaching with the simile of a raft, for the purpose of crossing over, not for the purpose of holding onto.

Listen, pay close attention, I will speak.

Yes, venerable sir, those disciples replied to the Blessed One.

The Blessed One said this: Just as a person traveling along a path...

If he were to see a great expanse of water, the near shore being dangerous and fearful, and the far shore being safe and free from danger, and there were no boat or bridge to cross from the near shore to the far shore, he might think, This is a great expanse of water, the near shore is dangerous and fearful, the far shore is safe and free from danger. There is no boat or bridge to cross from the near shore to the far shore.

What if I were to gather grass, twigs, branches, and leaves, bind them together into a raft, and relying on that raft, make an effort with my hands and feet to safely reach the far shore?

Then, having done so, he would safely reach the far shore.

Once he had crossed over and reached the far shore, he might think, This raft has been very helpful to me.

Relying on it, making an effort with my hands and feet, I have safely crossed over to the far shore.

What if I were to carry this raft on my head or shoulders and go wherever I want?

What do you think would that man be doing what should be done with the raft?

No, venerable sir.

And how would he be doing what should be done with the raft?

Once he had crossed over and reached the far shore, he might think, This raft has been very helpful to me. Relying on it, making an effort with my hands and feet, I have safely crossed over to the far shore.

What if I were to haul it onto dry land or sink it in the water and go wherever I want?

In this way he would be doing what should be done with the raft.

In the same way I have taught the Dhamma as similar to a raft, for the purpose of crossing over, not for the purpose of holding onto.

Understanding the Dhamma as similar to a raft, you should abandon even the Dhammas, how much more so what is not Dhamma.

There are these six views, disciples.

What are the six?

Here an unlearned ordinary person, who has not seen the noble ones, who is unskilled in the noble Dhamma, undisciplined in the noble Dhamma, who has not seen the good persons, who is unskilled in the good person's Dhamma, undisciplined in the good person's Dhamma, regards form as This is mine, this I am, this is my self; regards feeling as This is mine, this I am, this is my self; regards perception as This is mine, this I am, this is my self;

One regards formations as This is mine, this I am, this is my self; And whatever is seen, heard, sensed, cognized, attained, sought, mentally pondered, one regards that too as This is mine, this I am, this is my self; And whatever view one holds: This world is the self, I shall be permanent, everlasting, eternal, not subject to change, I shall remain the same for eternity:

One regards that too as This is mine, this I am, this is my self.

But a learned noble disciple who has seen the noble ones, who is skilled in the noble teachings, who is well-trained in the noble teachings, who has seen the true persons, who is skilled in the true teachings, who is well-trained in the true teachings,

Does not regard form as This is mine, this I am, this is my self; Does not regard feeling as This is mine, this I am, this is my self; Does not regard perception as This is mine, this I am, this is my self; Does not regard formations as This is mine, this I am, this is my self; And whatever is seen, heard, sensed, cognized, attained, sought, mentally pondered, does not regard that too as This is mine, this I am, this is my self; And whatever view one holds: This world is the self, I shall be permanent, everlasting, eternal, not subject to change, I shall remain the same for eternity: Does not regard that too as This is mine, this I am, this is my self.

One who regards thus does not grieve in the absence of what is not present.

Having said this, a certain disciple asked the Blessed One,

Could there be, venerable sir, grief in the absence of what is not present?

There could be the Blessed One replied.

Here, a disciple thinks,

Oh, I had it, but now I do not have it; Oh, I might have it, but I do not obtain it.

He grieves, laments, weeps, beats his breast, and becomes distraught.

Thus there is grief in the absence of what is not present.

Could there be, venerable sir, no grief in the absence of what is not present?

There could be the Blessed One replied.

Here, a disciple does not think,

Oh, I had it, but now I do not have it; Oh, I might have it, but I do not obtain it.

He does not grieve, lament, weep, beat his breast, or become distraught.

Thus there is no grief in the absence of what is not present.

Could there be, venerable sir, grief in the absence of what is present?

It could be said the Blessed One.

Here someone has this view: This world is the self, I will be after death, eternal, permanent, everlasting, unchanging, I will remain the same for eternity.

He hears the teaching of the Tathagata or a disciple of the Tathagata, teaching for the complete destruction of all standpoints, determinations, obsessions, and inclinations, for the calming of all formations, for the relinquishment of all attachments, for the destruction of craving, for dispassion, for cessation, for Nibbana.

He thinks, I will be annihilated, I will perish, I will not exist.

He grieves, is troubled, laments, beats his breast, weeps, and falls into confusion.

Thus when there is no inner peace, there is agitation.

Could there be, venerable sir, inner peace without agitation?

It could be said the Blessed One.

Here someone does not have this view: This world is the self, I will be after death, eternal, permanent, everlasting, unchanging, I will remain the same for eternity.

He hears the teaching of the Tathagata or a disciple of the Tathagata, teaching for the complete destruction of all standpoints, determinations, obsessions, and inclinations, for the calming of all formations, for the relinquishment of all attachments, for the destruction of craving, for dispassion, for cessation, for Nibbana.

He does not think, I will be annihilated, I will perish, I will not exist.

He does not grieve, is not troubled, does not lament, does not beat his breast, does not weep, and does not fall into confusion.

Thus when there is no inner peace, there is no agitation.

Disciples, you should examine that attachment, which is eternal, permanent, everlasting, unchanging, and remains the same for eternity.

Do you see any attachment that is eternal, permanent, everlasting, unchanging, and remains the same for eternity?

No, venerable sir.

Good, disciples.

I too do not see any attachment that is eternal, permanent, everlasting, unchanging, and remains the same for eternity.

Disciples, you should cling to the attachment to self, which, when clung to, does not give rise to sorrow, lamentation, pain, grief, and despair.

Do you see any attachment to self, which, when clung to, does not give rise to sorrow, lamentation, pain, grief, and despair?

No, venerable sir.

Well done, disciples.

I too do not see any clinging to a self-view that would not give rise to sorrow, lamentation, pain, grief, and despair for one who clings to it.

Therefore you should rely on a view that does not give rise to sorrow, lamentation, pain, grief, and despair.

Do you see any such view that does not give rise to sorrow, lamentation, pain, grief, and despair?

No, venerable sir.

Well done, disciples.

I too do not see any such view that would not give rise to sorrow, lamentation, pain, grief, and despair.

If there is a self one might think I have what belongs to me.

Yes, venerable sir.

If there is what belongs to a self one might think I am the self.

Yes, venerable sir.

When neither a self nor what belongs to a self can be truly and firmly found, then the view that this world is the self, I shall be eternal, permanent, everlasting, unchanging, and I shall remain the same for eternity: is this not a complete and utter foolishness?

What else could it be, venerable sir, it is indeed, venerable sir, a complete and utter foolishness.

What do you think is form permanent or impermanent?

Impermanent, venerable sir.

But is what is impermanent suffering or happiness?

Suffering, venerable sir.

But is it fitting to regard what is impermanent, suffering, and subject to change as this is mine, this I am, this is my self?

No, venerable sir.

What do you think is feeling...

perception...

formations...

consciousness permanent or impermanent?

Impermanent, venerable sir.

But is what is impermanent suffering or happiness?

Suffering, venerable sir.

But is it fitting to regard what is impermanent, suffering, and subject to change as this is mine, this I am, this is my self?

No, venerable sir.

Therefore whatever form there is, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with correct wisdom thus: This is not mine, this I am not, this is not my self.

Whatever feeling...

Whatever perception...

Whatever formations...

Whatever consciousness, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it truly is with correct wisdom thus: This is not mine, this I am not, this is not my self.

Seeing thus a learned noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowing that he is liberated.

He knows: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.

This is called a disciple who has lifted the barrier, who has cut off the fetters, who has removed the crossbar, who is unbound, who is a noble one with banner lowered, burden laid down, unfettered.

And how is a disciple one who has lifted the barrier?

Here for a disciple, ignorance is abandoned, cut off at the root, made like a palm stump, obliterated, and not subject to future arising.

Thus a disciple is one who has lifted the barrier.

And how is a disciple one who has cut off the fetters?

Here for a disciple, the cycle of rebirths leading to renewed existence is abandoned, cut off at the root, made like a palm stump, obliterated, and not subject to future arising.

Thus a disciple is one who has cut off the fetters.

And how is a disciple one who has removed the crossbar?

Here for a disciple, craving is abandoned, cut off at the root, made like a palm stump, obliterated, and not subject to future arising.

Thus a disciple is one who has removed the crossbar.

And how is a disciple unbound?

Here for a disciple, the five lower fetters are abandoned, cut off at the root, made like a palm stump, obliterated, and not subject to future arising.

Thus a disciple is unbound.

And how is a disciple a noble one with banner lowered, burden laid down, unfettered?

Here for a disciple, the conceit I am is abandoned, cut off at the root, made like a palm stump, obliterated, and not subject to future arising.

Thus a disciple is a noble one with banner lowered, burden laid down, unfettered.

Thus, with a mind liberated the gods along with Brahma and with Pajapati, searching, do not find him. This consciousness is dependent on the Tathagata.

What is the reason for this?

I say that the Tathagata is not to be followed in this way.

Some ascetics and brahmins falsely accuse me, saying, The ascetic Gotama is a nihilist, he teaches the annihilation, destruction, and non-existence of a being.

But I do not say this and yet those ascetics and brahmins falsely accuse me of saying, The ascetic Gotama is a nihilist, he teaches the annihilation, destruction, and non-existence of a being.

But I do not say this and yet those ascetics and brahmins falsely accuse me of saying, The ascetic Gotama is a nihilist, he teaches the annihilation, destruction, and non-existence of a being. Both in the past and now I teach only suffering and the cessation of suffering.

If others insult, disparage, anger, or harass the Tathagata, there is no ill will, resentment, or displeasure in the Tathagata. If others honor, respect, revere, or worship the Tathagata, there is no joy, delight, or mental elation in the Tathagata.

If others honor, respect, revere, or worship the Tathagata, the Tathagata thinks, This is what was previously known, and now such actions are being done to me.

Therefore if others insult, disparage, anger, or harass you, you should not harbor ill will, resentment, or displeasure.

Therefore if others honor, respect, revere, or worship you, you should not harbor joy, delight, or mental elation.

Therefore if others honor, respect, revere, or worship you, you should think, This is what was previously known, and now such actions are being done to me.

Therefore abandon what is not yours; what is abandoned will lead to your long-term welfare and happiness.

And what is not yours?

Form is not yours; abandon it, and what is abandoned will lead to your long-term welfare and happiness.

Feeling is not yours; abandon it, and what is abandoned will lead to your long-term welfare and happiness.

Perception is not yours; abandon it, and what is abandoned will lead to your long-term welfare and happiness.

This will be for your long-term welfare and happiness.

Formations are not yours; abandon them; when you have abandoned them, it will be for your long-term welfare and happiness.

Consciousness is not yours; abandon it; when you have abandoned it, it will be for your long-term welfare and happiness.

What do you think if people were to take away or burn or do as they like with the grass, wood, branches, and leaves in this Jeta's Grove, would you think, People are taking us away or burning us or doing as they like with us?

No, Venerable Sir.

Why is that?

Because, Venerable Sir, it is not ours, nor do we belong to it.

In the same way what is not yours, abandon it; when you have abandoned it, it will be for your long-term welfare and happiness.

And what is not yours?

Form is not yours; abandon it; when you have abandoned it, it will be for your long-term welfare and happiness.

Feeling, disciples …

perception, disciples …

formations, disciples …

consciousness is not yours; abandon it; when you have abandoned it, it will be for your long-term welfare and happiness.

Thus the Dhamma has been well-expounded by me, open, revealed, laid bare, stripped of patchwork.

In this well-expounded Dhamma, open, revealed, laid bare, stripped of patchwork, those disciples who are arahants, with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, destroyed the fetters of being, and are completely liberated through final knowing, for them there is no further cycle of existence.

Thus the Dhamma has been well-expounded by me, open, revealed, laid bare, stripped of patchwork.

In this well-expounded Dhamma, open, revealed, laid bare, stripped of patchwork, those disciples who have abandoned the five lower fetters, all of them are spontaneously reborn, there they will attain final Nibbāna, not liable to return from that world.

Thus in the well-proclaimed, open, revealed, and elucidated teaching by me, those disciples who have abandoned the three fetters are all stream-enterers, not subject to downfall, assured, and bound for enlightenment.

Thus in the well-proclaimed, open, revealed, and elucidated teaching by me.

Thus in the well-proclaimed, open, revealed, and elucidated teaching by me, those disciples who are followers of the Dhamma and followers of faith are all bound for enlightenment.

Thus in the well-proclaimed, open, revealed, and elucidated teaching by me, those who have mere faith and affection in me are all bound for heaven.

The Blessed One said this.

Those disciples were delighted and rejoiced in the Blessed One's words.