user16806: Although a lot has been said and written on the internet about Nirvana, the physics behind it seems to be an obscure and elusive area. 
Human experience seems to be summed up in five-skandhas, dependent origination and six-sense bases.Existence of all of them seems to be physically provable. I want an answer based on such arguments for an e.g. interaction of skandhas etc.  
Nibbana is also said to be 'unconditioned' phenomena, all that is made of Matter or contains Matter is 'conditioned'. If it is nothingness or emptiness, what is the underlying Physics?
Physics has not yet arrived at the definition and exact phenomena of Consciousness. It is called the hard problem of Consciousness. As of now, it has not been explained in terms of physical interaction or as an emergent phenomenon. Consciousness is the only thing that seems to transmute in Nirvana. I have long held the belief that 'Consciousness conscious of itself is Nirvana.
A blind, deaf, mute, senseless, touchless, everyone can get Nirvana but someone without consciousness cannot get Nirvana, that person is essentially dead. After Nirvana the person remains conscious, so what is it that essentially transmutes? 
I am asking, what's the physics?
I am aware this is kind of a question that the Buddha discouraged to ask for e.g. in the Parable of Poisoned Arrow, but still, I have to ask.     

user471: Nibbana is the peace and bliss that is cognized and felt by one who has become liberated from suffering. This according to MN 49 as translated by Bonn here. Please see this answer for details.
Nibbana is something knowable or something that one could become aware of, but it is not within the normal scope of physical and mental experience. It is not even within the normal scope of the experience of gods or brahmas.
Nibbana is not a type of consciousness and is certainly not a self or spirit or God. Nibbana is also not a substratum or foundation for the cosmos, or for anything. Nibbana is not an Ultimate Reality of any kind.
Rather, Nibbana is the highest bliss that is experienced when ignorance is uprooted and suffering is ended.
Nibbana is a thing or phenomena (dhamma) and it's not conditioned by anything else. But Nibbana is not a physical phenomena. So, the laws of physics do not apply to it.
Everything that can be cognized must be accessible by one or more of the six sense bases. This is according to the Sabba Sutta. This question is related. So, then Nibbana must be a mental phenomena that's cognized by mind-consciousness, since it can't be the other five types.
Bhikkhu Bodhi wrote in the book The Connected Discourses of the Buddha Vol II:

On first consideration, it would seem that the six internal and
  external sense bases should be understood simply as the six sense
  faculties and their objects, with the term āyatana, base, having the
  sense of origin or source. Though many suttas lend support to this
  supposition, the Theravada exegetical tradition, beginning already
  from the Abhidhamma period, understands the six pairs of bases as a
  complete scheme of classification capable of accommodating all the
  factors of existence mentioned in the Nikayas. This conception of the
  six bases probably originated from the Sabba Sutta (35:23), in which
  the Buddha says that the six pairs of bases are "the all" apart from
  which nothing at all exists. To make the six bases capable of
  literally incorporating everything, the Vibhanga of the Abhidhamma
  Pitaka defines the mind base (manāyatana) as including all classes of
  consciousness, and the mental phenomena base (dhammāyatana) as
  including the other three mental aggregates, subtle nonsensuous types
  of form, and even the unconditioned element, Nibbāna (see Vibh 70-73).

And then in the comments:

OP: so is it possible that something of a phenomenon happens to the mind-consciousness itself. As consciousness is apart from mind,
  its consciousness that cognizes mind, can it not cognize itself and
  enter into the realm of peace.

Nibbana, is not born and not dying. It's the only unconditioned (mental) phenomena. Mind-consciousness on the other hand, is a conditioned phenomena that arises, ceases and changes. So, Nibbana is not the mind-consciousness cognizing itself. After physical death, the mind-consciousness (and all the five aggregates) of an arahant ceases permanently (Iti 44).

user-1: Great question!
In his Abhidhamma Studies - Buddhist Explorations of Consciousness and Time, Nyanaponika Thera writes, 

‘Though Nibbana …, does in fact appear quite often in the
  Dhammasangani, it should be noted that: (1) In all cases it is merely
  mentioned without any further explanation beyond the classificatory
  heading under which it appears, and so it differs in that respect from
  the other “things,” to all of which a definition is added; (2) the
  classifications of Nibbana are all negative in character. On the other
  hand, it is noteworthy that Nibbana is definitely termed a dhamma,…'

The problem for physics is that this dhamma would have (or not have) the same qualities and attributes as Kant's 'thing-in-itself'. In other words it would be unobservable, unextended, unsayable, unthinkable and inconceivable. It would transcend all distinctions and even that between existence and non-existence. 
Thus while it is exactly what is required by physics for a fundamental theory, appearing in physics as a Void, it is not part of physics but prior to it. The only evidence of its reality would be our inability to explain the rest of existence without it. 
The Void of Democritus is not Void. The Void of physicist Victor Stenger's 'Atoms and Void' model is not a Void. In physics Nibbana is real Void and thus it works where these other ideas do not. The crucial concept is the Unity of All, and this was banished from Western thought by the Churches long before physics properly got underway.
You might like to check out the work of Ulrich Mohrhoff who has a book and some videos that discuss physics in relation to the philosophy of the Upanishads and Sri Aurobindo.                
Here is another description by Ramesh Balsekar showing the difficulty for physics. 
“The implied Unicity, the totality of undivided mind, is itself a concept of its own division or duality, for relatively – relativity being relative to what itself is – it cannot be conceived or known at all.  
All that could ever be known about it is simply that, being Absolute, it must necessarily be devoid of any kind of objective existence whatsoever, other than that of the totality of all possible phenomena which constitute its relative appearance.”
Although this doesn't sound like anything physics could study it is exactly what is required to ground a fundamental theory. Physics cannot delve so deep, hence the need for metaphysics, but this idea works in metaphysics where no other does. 
The early QM pioneers saw this, most notably Schrodinger, but then the shutters went up and a naive view of religion took hold and this straw-man is now all that most physicists seems to know. Maybe this situation is changing but it's a painfully slow process. 

user43: In physics there is this notion of "organizational layers" logically "stacked" upon each other. We all know the biological layer, then underneath that there is a layer of organic chemistry, then going further down there is a layer of inorganic chemistry, then molecular layer, then atomic layer, then quantum layer. If you think about it, these layers are not distinct from each other, they are different descriptions of the same ontological "stuff", just at different levels, one building on top, or made from, each other.
Nirvana is the ground layer ("dhatu") underneath them all.
In modern physics there's a school called "Digital physics". According to this school, at the most fundamental level, the universe can be described as non-discrete informational system:

Naturalist computationalism ... is a view that the universe [can be seen as] a network of computational processes which, following fundamental physical laws, computes (dynamically develops) its own next state from the current one. (Wikipedia)

The universe develops according to fundamental physical laws. These laws are the layer underlying biological, chemical, atomic, and even quantum layers. Beneath this layer of laws, there is an even deeper layer - it is The Law that governs how physical laws themselves develop and operate.
Nirvana is this most fundamental law (the formula, the rule, the program) according to which the Universe develops.
To be truly happy, without conflict between reality and expectations, to be in sync with suchness, to be mentally "in Nirvana" - requires awakening to reality of The Law, known as Nirvana.

user13694: In the case of the human mind (or any kind of mind), we're not talking as much about physics as about cognitive functions and the capacity for interpretation.
Chemistry emerges from Physics and physical phenomena; Biology emerges from chemistry; cognitive functions emerge from biology; language emerge from cognitive function; society emerge from language, and so on. Can we explain society just from laws of physics? The more complex are the new emergent processes, the less useful is to use "basic" laws to explain such new complex phenomena. 
"Mind" is a term we use to describe and group all the processes that allow us to build interpretations about the world from sense-data, in orden to make some sense from it and to adapt to the ever changing world.
Emotions and mind-states in general are habitual responses that arise from how the mind has learnt to react under determined circumstances. And those reactions come from the nature of the interpretation built previously in the mind.
We have learnt to control and arrange in specific ways the conditions of the world in order to receive and specific kind of sense-data; namely, that which we perceive as desirable. Also, the opposite is true: we want to put away any part of the sense-data that might be perceived as undesirable.
The Buddhist Path is a gradual training for elininating cognitive ignorance and wrong interpretations about the world and reality, in order to eradicate the habitual emotional and mind-states reactions that lead to insatisfaction and suffering.
Nibbana is the state where, to be at peace, there's no need for an specific set of sense-data information. No matter what enters through the sense-doors, emotions and mind-states will no give rise to insatisfaction, because there's no need to arrange and control the world and the input of sense-data that comes from it. In other words, craving for sense-data and craving for specific states of the idea of the self are uprooted. Nibbana is peace without conditions.
Kind regards!

user-1: when a person attains to cessation of perception & feeling by development of discernment, that which is made by mind ceases to exist.. bhavananirodha - extinction of existence. 
One who attains such a state remains thus percepient of the extinguishment of the conditioned element. That which can be grasped with wrong view as mind of this or that being and that which is mind-made all there extinguished and there is a discernment of an alternative state to the conditioned. In the texts this is called "Seeing with Discernment" and 'discernment' is that which discerns the quality of happiness to be discerned among discernable.
If the system is of two elements; one conditioned; one unconditioned. 
The conditioned is self created, it is all encompassing and is all that exists. It is associated with language; is mind and is mind made. It is self-created, self-sustained, no space to it is external; all worlds are included; nature is included herein and that which is of nature, is personal or impersonal for this or that person, internal or external. The conditioned essentially arises as one thing as ceases as another, it is self-directing and self-created, it is that which is of past, present and future.
The unconditioned is not included in the allness of the all. If the conditioned was to be an obstructor, it would be the obstructed; it would be an alternative to the transient of past, present and future.
If there was no unconditioned then no escape could have been discerned; if a person is in a labyrinth with no escape, then no escape can be discerned but if there is an escape  then that which is not labyrinth can be discerned.
The person who attains the ceassation of the conditioned, his bodily functions cease, mental function (imagination, intellect) also cease but his faculty of discernment remains discerning the cessation which is the cessation of time, space, mind, universe and matter. Remaining thus percepient of the extinguishment one would be seeing with wisdom the end of the world and what is the beyond the six senses which is discerned as it actually is with the eye of wisdom.
Nibbana lit. Extinguishment is also explained as "removal of delusion" and the state of the Arahant who is without delusion is also called nibbana for that absence of delusion and it's removal is fulfilled and established. The experience of cessation of the aggregates is the highest experience for it opens for the discernment of the unmade alternative to mind, cessation of perception & feeling is called Nibbana in definitive sense and attainment of it is by what delusion is removed.
That release from the made is called unprovoked and immeasurable release. One who abides in such as state, percipient of the cessation of perception, discerning highest pleasure; he can be said to be dwelling in destruction or removal as well because having emerged from that attainment his mind will incline to it due to discernment of it as the better.
One who is percepient of extinguishment does not think or is percepient of anything dimension or a world, he sees the system as one element there is only unconditioned, the uncaused, ungrounded, the unaffected by extinguishment.
The thought does not occur; 'i shall come out of it' or 'i entered it'; the mind discerned as having ceased itself was inclined to the perception of it's extinguishment and it was the previous development which pre-determined arising of volitional mind-made experience which is of 6 doors of senses but are all mind made, arising as one thing ceasing as another, that is referable reality. 
To speak of something beyond referable reality is doing what i did above; to take the context of a "two element system" and talk about one of the two as elements independently of context. 
If a system is "A+B" and B is the conditioned reality which is extinguished by means of self-destruction [development] then one is only left with "A". However A does not equal A+B so it is not a system per se nor is it associated with B if it is such that is unaffected and is without information and by information i mean that which is tied up with measurable properties.
So when an Arahant dies he is not not percepient of anything, nor does he discern anything, dead people don't meditate but the previous development of mind has been such that there is no basis for a pre-determined arising of volitional formations, final perception is final extinguishment but one who is dead has no faculties and dead people don't meditate nor do they own or go out of the world.

16806: <p>Although a lot has been said and written on the internet about Nirvana, the physics behind it seems to be an obscure and elusive area. </p>

<p>Human experience seems to be summed up in <a href="https://en.wikipedia.org/wiki/Skandha" rel="nofollow noreferrer"><strong>five-skandhas</strong></a>, <a href="https://en.wikipedia.org/wiki/Prat%C4%ABtyasamutp%C4%81da" rel="nofollow noreferrer"><strong>dependent origination</strong></a> and <a href="https://en.wikipedia.org/wiki/Ayatana" rel="nofollow noreferrer"><strong>six-sense bases</strong></a>.Existence of all of them seems to be physically provable. I want an answer based on such arguments for an e.g. interaction of skandhas etc.  </p>

<p>Nibbana is also said to be '<strong>unconditioned</strong>' phenomena, all that is made of Matter or contains Matter is '<strong>conditioned</strong>'. If it is <strong>nothingness</strong> or <strong>emptiness</strong>, what is the underlying Physics?</p>

<p>Physics has not yet arrived at the definition and exact phenomena of Consciousness. It is called the hard problem of Consciousness. As of now, it has not been explained in terms of physical interaction or as an emergent phenomenon. Consciousness is the only thing that seems to transmute in Nirvana. I have long held the belief that 'Consciousness conscious of itself is Nirvana.</p>

<p>A blind, deaf, mute, senseless, touchless, everyone can get Nirvana but someone without consciousness cannot get Nirvana, that person is essentially dead. After Nirvana the person remains conscious, so what is it that essentially transmutes? </p>

<p>I am asking, what's the physics?</p>

<p>I am aware this is kind of a question that the Buddha discouraged to ask for e.g. in the <a href="https://en.wikipedia.org/wiki/Parable_of_the_Poisoned_Arrow" rel="nofollow noreferrer">Parable of Poisoned Arrow</a>, but still, I have to ask.     </p>
 471: <p>Nibbana is the peace and bliss that is cognized and felt by one who has become liberated from suffering. This according to <a href="https://suttacentral.net/mn49/en/sujato" rel="nofollow noreferrer">MN 49</a> as translated by Bonn <a href="https://buddhism.stackexchange.com/a/30708/471">here</a>. Please see <a href="https://buddhism.stackexchange.com/a/34036/471">this answer</a> for details.</p>

<p>Nibbana is something knowable or something that one could become aware of, but it is not within the normal scope of physical and mental experience. It is not even within the normal scope of the experience of gods or brahmas.</p>

<p>Nibbana is not a type of consciousness and is certainly not a self or spirit or God. Nibbana is also not a substratum or foundation for the cosmos, or for anything. Nibbana is not an Ultimate Reality of any kind.</p>

<p>Rather, Nibbana is the highest bliss that is experienced when ignorance is uprooted and suffering is ended.</p>

<p>Nibbana is a thing or phenomena (<em>dhamma</em>) and it's not conditioned by anything else. <strong>But Nibbana is not a physical phenomena. So, the laws of physics do not apply to it.</strong></p>

<p>Everything that can be cognized must be accessible by one or more of the six sense bases. This is according to the <a href="https://suttacentral.net/sn35.23/en/bodhi" rel="nofollow noreferrer">Sabba Sutta</a>. <a href="https://buddhism.stackexchange.com/q/31046/471">This question</a> is related. So, then Nibbana must be a mental phenomena that's cognized by mind-consciousness, since it can't be the other five types.</p>

<p>Bhikkhu Bodhi wrote in the book <a href="http://lirs.ru/lib/sutra/Connected_Discourses_of_the_Buddha(Samyutta_Nikaya).Vol.II.pdf" rel="nofollow noreferrer">The Connected Discourses of the Buddha Vol II</a>:</p>

<blockquote>
  <p>On first consideration, it would seem that the six internal and
  external sense bases should be understood simply as the six sense
  faculties and their objects, with the term āyatana, base, having the
  sense of origin or source. Though many suttas lend support to this
  supposition, the Theravada exegetical tradition, beginning already
  from the Abhidhamma period, understands the six pairs of bases as a
  complete scheme of classification capable of accommodating all the
  factors of existence mentioned in the Nikayas. This conception of the
  six bases probably originated from the <a href="https://suttacentral.net/sn35.23/en/bodhi" rel="nofollow noreferrer">Sabba Sutta (35:23)</a>, in which
  the Buddha says that the six pairs of bases are "the all" apart from
  which nothing at all exists. To make the six bases capable of
  literally incorporating everything, the Vibhanga of the Abhidhamma
  Pitaka defines the <strong>mind base (<em>manāyatana</em>) as including all classes of
  consciousness, and the mental phenomena base (<em>dhammāyatana</em>) as
  including the other three mental aggregates, subtle nonsensuous types
  of form, and even the unconditioned element, Nibbāna</strong> (see Vibh 70-73).</p>
</blockquote>

<p>And then in the comments:</p>

<blockquote>
  <p><strong>OP:</strong> so is it possible that something of a phenomenon happens to the mind-consciousness itself. As consciousness is apart from mind,
  its consciousness that cognizes mind, can it not cognize itself and
  enter into the realm of peace.</p>
</blockquote>

<p>Nibbana, is not born and not dying. It's the only unconditioned (mental) phenomena. Mind-consciousness on the other hand, is a conditioned phenomena that arises, ceases and changes. So, Nibbana is not the mind-consciousness cognizing itself. After physical death, the mind-consciousness (and all the five aggregates) of an arahant ceases permanently (<a href="https://www.accesstoinsight.org/tipitaka/kn/iti/iti.2.028-049.than.html#iti-044" rel="nofollow noreferrer">Iti 44</a>).</p>
 -1: <p>Great question!</p>

<p>In his <em>Abhidhamma Studies - Buddhist Explorations of Consciousness and Time</em>, Nyanaponika Thera writes, </p>

<blockquote>
  <p>‘Though Nibbana …, does in fact appear quite often in the
  Dhammasangani, it should be noted that: (1) In all cases it is merely
  mentioned without any further explanation beyond the classificatory
  heading under which it appears, and so it differs in that respect from
  the other “things,” to all of which a definition is added; (2) the
  classifications of Nibbana are all negative in character. On the other
  hand, it is noteworthy that Nibbana is definitely termed a dhamma,…'</p>
</blockquote>

<p>The problem for physics is that this dhamma would have (or not have) the same qualities and attributes as Kant's 'thing-in-itself'. In other words it would be unobservable, unextended, unsayable, unthinkable and inconceivable. It would transcend all distinctions and even that between existence and non-existence. </p>

<p>Thus while it is exactly what is required by physics for a fundamental theory, appearing in physics as a Void, it is not part of physics but prior to it. The only evidence of its reality would be our inability to explain the rest of existence without it. </p>

<p>The Void of Democritus is not Void. The Void of physicist Victor Stenger's 'Atoms and Void' model is not a Void. In physics Nibbana is real Void and thus it works where these other ideas do not. The crucial concept is the Unity of All, and this was banished from Western thought by the Churches long before physics properly got underway.</p>

<p>You might like to check out the work of Ulrich Mohrhoff who has a book and some videos that discuss physics in relation to the philosophy of the Upanishads and Sri Aurobindo.                </p>

<p>Here is another description by Ramesh Balsekar showing the difficulty for physics. </p>

<p>“The implied Unicity, the totality of undivided mind, is itself a concept of its own division or duality, for relatively – relativity being relative to what itself is – it cannot be conceived or known at all.  </p>

<p>All that could ever be known about it is simply that, being Absolute, it must necessarily be devoid of any kind of objective existence whatsoever, other than that of the totality of all possible phenomena which constitute its relative appearance.”</p>

<p>Although this doesn't sound like anything physics could study it is exactly what is required to ground a fundamental theory. Physics cannot delve so deep, hence the need for metaphysics, but this idea works in metaphysics where no other does. </p>

<p>The early QM pioneers saw this, most notably Schrodinger, but then the shutters went up and a naive view of religion took hold and this straw-man is now all that most physicists seems to know. Maybe this situation is changing but it's a painfully slow process. </p>
 43: <p>In physics there is this notion of "organizational layers" logically "stacked" upon each other. We all know the biological layer, then underneath that there is a layer of organic chemistry, then going further down there is a layer of inorganic chemistry, then molecular layer, then atomic layer, then quantum layer. If you think about it, these layers are not distinct from each other, they are different descriptions of the same ontological "stuff", just at different levels, one building on top, or made from, each other.</p>

<p>Nirvana is the ground layer ("dhatu") underneath them all.</p>

<p>In modern physics there's a school called "Digital physics". According to this school, at the most fundamental level, the universe can be described as non-discrete informational system:</p>

<blockquote>
  <p>Naturalist computationalism ... is a view that the universe [can be seen as] a network of computational processes which, following fundamental physical laws, computes (dynamically develops) its own next state from the current one. (<a href="https://en.wikipedia.org/wiki/Digital_physics" rel="nofollow noreferrer">Wikipedia</a>)</p>
</blockquote>

<p>The universe develops according to fundamental physical laws. These laws are the layer underlying biological, chemical, atomic, and even quantum layers. Beneath this layer of laws, there is an even deeper layer - it is The Law that governs how physical laws themselves develop and operate.</p>

<p><strong>Nirvana is this most fundamental law (the formula, the rule, the program) according to which the Universe develops.</strong></p>

<p>To be truly happy, without conflict between reality and expectations, to be in sync with <em>suchness</em>, to be mentally "in Nirvana" - requires awakening to reality of The Law, known as Nirvana.</p>
 13694: <p>In the case of the human mind (or any kind of mind), we're not talking as much about physics as about cognitive functions and the capacity for interpretation.</p>

<p>Chemistry emerges from Physics and physical phenomena; Biology emerges from chemistry; cognitive functions emerge from biology; language emerge from cognitive function; society emerge from language, and so on. Can we explain society just from laws of physics? The more complex are the new emergent processes, the less useful is to use "basic" laws to explain such new complex phenomena. </p>

<p>"Mind" is a term we use to describe and group all the processes that allow us to build interpretations about the world from sense-data, in orden to make some sense from it and to adapt to the ever changing world.</p>

<p>Emotions and mind-states in general are habitual responses that arise from how the mind has learnt to react under determined circumstances. And those reactions come from the nature of the interpretation built previously in the mind.</p>

<p>We have learnt to control and arrange in specific ways the conditions of the world in order to receive and specific kind of sense-data; namely, that which we perceive as desirable. Also, the opposite is true: we want to put away any part of the sense-data that might be perceived as undesirable.</p>

<p>The Buddhist Path is a gradual training for elininating cognitive ignorance and wrong interpretations about the world and reality, in order to eradicate the habitual emotional and mind-states reactions that lead to insatisfaction and suffering.</p>

<p>Nibbana is the state where, to be at peace, there's no need for an specific set of sense-data information. No matter what enters through the sense-doors, emotions and mind-states will no give rise to insatisfaction, because there's no need to arrange and control the world and the input of sense-data that comes from it. In other words, craving for sense-data and craving for specific states of the idea of the self are uprooted. Nibbana is peace without conditions.</p>

<p>Kind regards!</p>
 -1: <p>when a person attains to cessation of perception &amp; feeling by development of discernment, that which is made by mind ceases to exist.. bhavananirodha - extinction of existence. </p>

<p>One who attains such a state remains thus percepient of the extinguishment of the conditioned element. That which can be grasped with wrong view as mind of this or that being and that which is mind-made all there extinguished and there is a discernment of an alternative state to the conditioned. In the texts this is called "Seeing with Discernment" and 'discernment' is that which discerns the quality of happiness to be discerned among discernable.</p>

<p>If the system is of two elements; one conditioned; one unconditioned. </p>

<p>The conditioned is self created, it is all encompassing and is all that exists. It is associated with language; is mind and is mind made. It is self-created, self-sustained, no space to it is external; all worlds are included; nature is included herein and that which is of nature, is personal or impersonal for this or that person, internal or external. The conditioned essentially arises as one thing as ceases as another, it is self-directing and self-created, it is that which is of past, present and future.</p>

<p>The unconditioned is not included in the allness of the all. If the conditioned was to be an obstructor, it would be the obstructed; it would be an alternative to the transient of past, present and future.</p>

<p>If there was no unconditioned then no escape could have been discerned; if a person is in a labyrinth with no escape, then no escape can be discerned but if there is an escape  then that which is not labyrinth can be discerned.</p>

<p>The person who attains the ceassation of the conditioned, his bodily functions cease, mental function (imagination, intellect) also cease but his faculty of discernment remains discerning the cessation which is the cessation of time, space, mind, universe and matter. Remaining thus percepient of the extinguishment one would be seeing with wisdom the end of the world and what is the beyond the six senses which is discerned as it actually is with the eye of wisdom.</p>

<p>Nibbana lit. Extinguishment is also explained as "removal of delusion" and the state of the Arahant who is without delusion is also called nibbana for that absence of delusion and it's removal is fulfilled and established. The experience of cessation of the aggregates is the highest experience for it opens for the discernment of the unmade alternative to mind, cessation of perception &amp; feeling is called Nibbana in definitive sense and attainment of it is by what delusion is removed.</p>

<p>That release from the made is called unprovoked and immeasurable release. One who abides in such as state, percipient of the cessation of perception, discerning highest pleasure; he can be said to be dwelling in destruction or removal as well because having emerged from that attainment his mind will incline to it due to discernment of it as the better.</p>

<p>One who is percepient of extinguishment does not think or is percepient of anything dimension or a world, he sees the system as one element there is only unconditioned, the uncaused, ungrounded, the unaffected by extinguishment.</p>

<p>The thought does not occur; 'i shall come out of it' or 'i entered it'; the mind discerned as having ceased itself was inclined to the perception of it's extinguishment and it was the previous development which pre-determined arising of volitional mind-made experience which is of 6 doors of senses but are all mind made, arising as one thing ceasing as another, that is referable reality. </p>

<p>To speak of something beyond referable reality is doing what i did above; to take the context of a "two element system" and talk about one of the two as elements independently of context. </p>

<p>If a system is "A+B" and B is the conditioned reality which is extinguished by means of self-destruction [development] then one is only left with "A". However A does not equal A+B so it is not a system per se nor is it associated with B if it is such that is unaffected and is without information and by information i mean that which is tied up with measurable properties.</p>

<p>So when an Arahant dies he is not not percepient of anything, nor does he discern anything, dead people don't meditate but the previous development of mind has been such that there is no basis for a pre-determined arising of volitional formations, final perception is final extinguishment but one who is dead has no faculties and dead people don't meditate nor do they own or go out of the world.</p>
