A series of questions and answers between Venerable Sāriputta and Venerable Mahākoṭṭhita that clarify subtle yet important aspects of the teachings. Topics covered include wisdom, consciousness, felt experience, perception, purified mind-consciousness, right view, existence, first jhāna, the five faculties, vital formations, and the release of the mind.

When a misguided monk clings to the idea of an unchanging consciousness that “wanders through rebirths,” the Buddha corrects him, revealing the truth of dependent co-arising. Consciousness, like fire, arises only through conditions. Tracing the cycle of existence from the four nutriments and conception to the snare of sensory reaction, he shows the way to the complete exhaustion of craving.

Intending, planning, and underlying tendencies are the basis for the continuation of consciousness.

For beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for the establishment of their consciousness in the three realms of existence: sensual, form, and formless.

For beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for the establishment of their intention and aspiration in the three realms of existence: sensual, form, and formless.

When one dwells perceiving enjoyment in things that are the basis for fetters, there is a descent of consciousness. When one dwells perceiving the drawback in things that are the basis for fetters, there is no descent of consciousness.

The Buddha instructs that one should examine experience in such a way that consciousness does not become scattered among external sense objects, fixated internally, or entangled through grasping.

“One who sees the Dhamma sees me.” When the dying Vakkali regrets not visiting the Master, the Buddha offers a radical correction: the physical body is not the Buddha. It ends with a dramatic search by Māra the Evil One, who hunts in vain for a consciousness that has found no footing.

In a chance meeting, the Buddha, unrecognized by the bhikkhu Pukkusāti, teaches him to deconstruct experience into six elements, six fields of contact, eighteen mental explorations, and four foundations. He further reveals that all notions of self—such as “I am this” or “I will be that”—are mere conceptions, inherently afflictive, and the peace of Nibbāna is realized by overcoming all conceptual proliferations.

The Buddha describes the seven planes of consciousness, ranging from beings with diverse bodies and perceptions to those perceiving nothingness.

Various kinds of views arise in the world due to not knowing consciousness, the arising of consciousness, the cessation of consciousness, and the practice leading to the cessation of consciousness.

The Buddha explains the three bases of sectarian views that when closely examined, culminate in inaction. He then shares the Dhamma that is irrefutable, undefiled, blameless, and not disapproved of by the wise.

On being asked about his teaching and what he proclaims, the Buddha describes non-conflict as the goal of his teaching and proclaims a state where perceptions do not lead to preoccupation. Venerable Mahākaccāna elaborates on this by thoroughly examining the dependent arising of phenomena, beginning with the six sense bases—eye, ear, nose, tongue, body, and mind.

The Buddha explains the four kinds of nutriments that sustain beings that are existing and support those seeking birth, and how they arise from craving.

Likening consciousness to a sunbeam entering through a window and becoming established on a wall or on the ground, the Buddha reveals how a future renewed existence comes to be through lust, delight, and craving.

The venerable Udaya approaches the Buddha with questions about liberation through final knowledge, the fettering of the world, and how to live mindfully for consciousness to cease.

Which things should a virtuous bhikkhu carefully attend to? Venerable Sāriputta explains how a bhikkhu at each stage of awakening should carefully attend to the five aggregates that are subject to clinging.

The Buddha presents a series of similes for the five aggregates - physical form is akin to a lump of foam, feelings akin to water bubbles, perception like a mirage, intentional constructs are like a tree without a core, and consciousness is similar to a magic trick.