When faculties are Exceptionally clear cessation of Contact occurs and it is a Supramundane (Noble) attainment, 8FNP is the path to cessation of Contact;
"And what is the faculty of discernment? There is the case where a monk, a disciple of the noble ones, is discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. He discerns, as it has come to be: 'This is stress... This is the origination of stress... This is the cessation of stress... This is the path of practice leading to the cessation of stress.' This is called the faculty of discernment.
"And what is feeling? These six classes of feeling — feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of intellect-contact: this is called feeling. From the origination of contact comes the origination of feeling. From the cessation of contact comes the cessation of feeling. And just this noble eightfold path is the path of practice leading to the cessation of feeling...
"And what is perception? These six classes of perception — perception of form, perception of sound, perception of smell, perception of taste, perception of tactile sensation, perception of ideas: this is called perception. From the origination of contact comes the origination of perception. From the cessation of contact comes the cessation of perception. And just this noble eightfold path is the path of practice leading to the cessation of perception...
Faculties are not beyond the treshold of cessation;
"By & large, Kaccayana, this world is supported by (takes as its object) a polarity, that of existence & non-existence. But when one sees the origination of the world as it actually is with right discernment, 'non-existence' with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, 'existence' with reference to the world does not occur to one.
"In me, lord, arose such a wish as this: 'I will arrive at the end of the world by walking.' And though such, lord, was my speed, and such my stride, and though, with a life-span of a century, living for hundred years I walked continuously for a hundred years, save the while I spent in eating, drinking, chewing or tasting, or in answering calls of nature, save the while I gave way to sleep or fatigue, yet I died on the way without reaching the end of the world. Wonderful is it, lord, marvelous is it, lord, how well it is said by the Exalted One: 'Where, friend, one does not get born... or to arrive at.'"
"But neither do I say, friend, that without having reached the end of the world there could be an ending of ill. It is in this very fathom-long physical frame with its perceptions and mind, that, I declare, lies the world, and the arising of the world, and the cessation of the world, and the path leading to the cessation of the world."
Vinnana Anidassanam is the only consciousness on the treshold of The Unmade and beyond the treshold of the Cessation;
Where do water, earth, fire, & wind
have no footing?
Where are long & short,
coarse & fine,
fair & foul,
name & form
brought to an end?
"'And the answer to that is:
Consciousness without feature,
luminous all around:
Here water, earth, fire, & wind
have no footing.
Here long & short
coarse & fine
fair & foul
name & form
are all brought to an end.
With the cessation of [the activity of] consciousness
each is here brought to an end.'"
Then Ven. Ānanda went to Ven. Sāriputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sāriputta, “Friend Sāriputta, could a monk have an attainment of concentration such that he would neither be percipient of earth with regard to earth, nor of water with regard to water, nor of fire… wind… the dimension of the infinitude of space… the dimension of the infinitude of consciousness… the dimension of nothingness… the dimension of neither perception nor non-perception… this world… nor of the next world with regard to the next world, and yet he would still be percipient?”
“Yes, friend Ānanda, he could.…”
“But how, friend Sāriputta, could a monk have an attainment of concentration such that he would neither be percipient of earth with regard to earth…nor of the next world with regard to the next world, and yet he would still be percipient?”
“Once, friend Ānanda, when I was staying right here near Sāvatthī in the Grove of the Blind, I reached concentration in such a way that I was neither percipient of earth with regard to earth…nor of the next world with regard to the next world, and yet I was still percipient.”
“But what, friend Sāriputta, were you percipient of at that time?”
“‘The cessation of becoming—unbinding—the cessation of becoming—unbinding’: One perception arose in me, friend Ānanda, as another perception ceased. Just as in a blazing woodchip fire, one flame arises as another flame ceases, even so, ‘The cessation of becoming—unbinding—the cessation of becoming—unbinding’: One perception arose in me as another one ceased. I was percipient at that time of ‘The cessation of becoming—unbinding.’”
There is, monks, an unborn — unbecome — unmade — unfabricated. If there were not that unborn — unbecome — unmade — unfabricated, there would not be the case that escape from the born — become — made — fabricated would be discerned. But precisely because there is an unborn — unbecome — unmade — unfabricated, escape from the born — become — made — fabricated is discerned.
Nibbāna Sutta: Unbinding (1)
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
There is that dimension, monks, where there is neither earth, nor water, nor fire, nor wind; neither dimension of the infinitude of space, nor dimension of the infinitude of consciousness, nor dimension of nothingness, nor dimension of neither perception nor non-perception; neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor staying; neither passing away nor arising: unestablished, unevolving, without support [mental object]. This, just this, is the end of stress.
The Noble Attainment of cessation leads to Knowledge of Destruction;
This was said by the Lord …
“Bhikkhus, there are these three eyes. What three? The fleshly eye, the divine eye, and the wisdom eye. These, bhikkhus, are the three eyes.”
The fleshly eye, the divine eye,
And the unsurpassed wisdom eye—
These three eyes were described
By the Buddha, supreme among men.
The arising of the fleshly eye
Is the path to the divine eye,
But the unsurpassed wisdom eye
Is that from which knowledge arises.
By obtaining such an eye
One is released from all suffering.
Knowledge that leads to release from all Suffering;
"Monks, I declare that the destruction of the cankers comes for him who knows and sees, and not for him who does not know and does not see. By knowing what, by seeing what, does the destruction of the cankers come about? 'Such is material form, such is its arising, such is its passing away; such is feeling... such is perception... such are the mental formations... such is consciousness, such is its arising, such is its passing away': for him who knows this, for him who sees this, the destruction of the cankers comes about.
When faculties are exceptionally clear The Four Noble Truths are thus realized;
“But when one sees with correct wisdom
The truths of the noble ones—
Suffering and its origin,
The overcoming of suffering,
And the Noble Eightfold Path
That leads to suffering’s appeasement—
Then that person, having wandered on
For seven more times at most,
Makes an end to suffering
By destroying all the fetters.”
(SN. ii. 185-6)
"Monks, there are these three kinds of suffering. What three? Suffering caused by pain, suffering caused by the formations (or conditioned existence), suffering due to change. It is for the full comprehension, clear understanding, ending and abandonment of these three forms of suffering that the Noble Eightfold Path is to be cultivated..."
Dukkhataa, an abstract noun denoting "suffering" in the most general sense.
Dukkha-dukkhataa, the actual feeling of physical or mental pain or anguish.
Sankhaara-dukkhataa, the suffering produced by all "conditioned phenomena" (i.e., sankhaaras, in the most general sense: see BD [Buddhist Dictionary (2nd ed.), by Ven. Nyaa.natiloka, Ven. Nyaa.naponika (ed.), Colombo 1972] s.v. sankhaara I, 4). This includes also experiences associated with hedonically neutral feeling. The suffering inherent in the formations has its roots in the imperfectability of all conditioned existence, and in the fact that there cannot be any final satisfaction within the incessant turning of the Wheel of Life. The neutral feeling associated with this type of suffering is especially the indifference of those who do not understand the fact of suffering and are not moved by it.
Viparinaama-dukkhataa, the suffering associated with pleasant bodily and mental feelings: "because they are the cause for the arising of pain when they change" (VM XIV, 35).
i cba talking to the op of this thread but if anybody else has questions lmk