When venerable Ānanda inquires about the Buddha’s frequent abiding in emptiness, the Blessed One describes a gradual progression of abidings in ever-stiller perceptions, each seen as empty of what is absent while discerning what still remains, culminating in the unsurpassed abiding in emptiness.

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.

Using a simile of a deer-trapper laying down bait in order to trap herds of deer, the Buddha illustrates how ascetics and brahmins come under the psychic power and control of Māra and how one can become invisible and go beyond the Māra’s sight.

The Buddha teaches a progressive path of mental refinements to transcend the world, moving through the imperturbable and the formless attainments. He warns Ānanda that even the highest equanimity can become a “best clinging.”

The Buddha deconstructs speculative views about the past and future, revealing them as forms of clinging. He exposes subtle attachments within even exalted meditative states, showing that all conditioned experiences are unstable. True liberation lies not in constructed peace, but in non-clinging through full understanding of the six sense bases.

The Buddha explains the five lower fetters and the way of practice for abandoning them.

Should one aspire for the higher spiritual attainments, one should practice fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

The Buddha finds Anuruddha, Nandiya, and Kimbila living in exemplary harmony—goodwill in body, speech, and mind; shared duties; noble silence; and an all-night Dhamma discussion every fifth day. They can enter the four jhānas and the formless attainments at will, culminating in the exhaustion of the mental defilements from having seen with wisdom.

The Buddha provides a detailed analysis of the six sense bases, differentiating worldly feelings based on attachment from those born of renunciation and insight. He outlines a progressive path of abandoning lower states for higher ones, guiding practitioners through refined meditative states toward complete liberation.

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 three elements of escape - renunciation, formless element and cessation.

The formless element is more peaceful than the form realm. Yet, cessation is more peaceful than the formless element.

The Buddha describes how beings only become disenchanted with and escape from the five aggregates only when they have directly known their gratification, drawback, and escape as they truly are.

The five higher fetters - 1) Passion for worldly existence, 2) passion for formless existence, 3) conceit, 4) restlessness, and 5) ignorance - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.

The venerable Upasīva asks the Buddha for a basis to rely upon to cross the great flood of existence. He then inquires about the destiny of one who is fully liberated.

The venerable Posāla asks the Buddha how to guide a meditator who has transcended all perception of form and is established in the sphere of Nothingness.

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.

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