(2) Subhuti replied, saying: “As I understand the meaning of the Lord Buddha’s discourse, he has no system of doctrine which can be specifically formulated; nor can the Lord Buddha express, in explicit terms, a form of knowledge which can be described as supreme spiritual wisdom. And why? Because, what the Lord Buddha adumbrated in terms of the Law, is transcendental and inexpressible. Being a purely spiritual concept, it is neither consonant with Law, nor synonymous with anything apart from the Law. Thus is exemplified the manner by which wise disciples and holy Buddhas, regarding intuition as the Law of their minds, severally attained to different planes of spiritual wisdom.”

(1) The Lord Buddha addressed Subhuti, saying: “What think you? Has the Lord Buddha really attained to supreme spiritual wisdom? Or has he a system of doctrine which can be specifically formulated?”

(1) Subhuti enquired of the Lord Buddha, saying: “Honoured of the Worlds! did the Lord Buddha, in attaining to supreme spiritual wisdom, obtain nothing of a real or tangible nature?” The Lord Buddha replied, saying: “In attaining to supreme spiritual wisdom, not a vestige of Law or doctrine was obtained, and therefore it is termed ‘supreme spiritual wisdom.’”

(3) She said: 'Venerable Brahmans, you may think it a great thing if you escape from this man with [merely] making a bow. Not one of you will surpass him in discussions about Brahma/ Thereupon [Gargi] Vacaknavl held her peace.

(2) The Lord Buddha replied, saying: “A good disciple, whether man or woman, ought thus to habituate his mind: ‘I must become oblivious to every idea of sentient life; and having become oblivious to every idea of sentient life, there is no one to whom the idea of sentient life has become oblivious.’ And why? Because, Subhuti, if an enlightened disciple retains within his mind such arbitrary ideas of sentient life as an entity, a being, a living being, or a personality, he has not attained to supreme spiritual wisdom. And why? Because, Subhuti, there is no Law by means of which a disciple may be defined as one having obtained supreme spiritual wisdom.”

(4) The Lord Buddha yet again enquired of Subhuti, saying: “What think you? May an Arhat (having attained to absolute quiescence of mind) thus meditate within himself, ‘I have obtained the condition of an Arhat’?” Subhuti replied, saying: “No! Honoured of the Worlds! And why? Because, there is not in reality a condition synonymous with the term Arhat. Honoured of the Worlds! if an Arhat thus meditates within himself, ‘I have obtained the condition of an Arhat,’ there would be obvious recurrence of such arbitrary concepts as an entity, a being, a living being, and a personality. Honoured of the Worlds! When the Lord Buddha declared that in absolute quiescence of mind, perfect observance of the Law, and true spiritual perception, I was pre-eminent amongst the disciples, I did not cogitate thus within myself, ‘I am an Arhat, freed from desire!’ Had I thus cogitated, ‘I have obtained the condition of an Arhat,’ the ‘Honoured of the Worlds’ would not have declared concerning me, ‘Subhuti delights in the austerities practised by the Aranyaka’; but, in reality, Subhuti was perfectly quiescent and oblivious to phenomena; hence the allusion, ‘Subhuti delights in the austerities practised by the Aranyaka.’”

(1) Upon that occasion, the venerable Subhuti addressed the Lord Buddha, saying: “Honoured of the Worlds! if a good disciple, whether man or woman, having desired to attain to supreme spiritual wisdom, what immutable Law shall support the mind of that disciple, and bring into subjection every inordinate desire?”