user19228: The question is complete, no additional explanation of the question is needed. I just need the suttas.
For reference:

“And further, with the complete transcending of the dimension of the
infinitude of consciousness, (perceiving,) ‘There is nothing,’
Sāriputta entered & remained in the dimension of nothingness.
Whatever qualities there are in the dimension of nothingness—the
perception of the dimension of nothingness, singleness of mind,
contact, feeling, perception, intention, consciousness, desire,
decision, persistence, mindfulness, equanimity, & attention—he
ferreted them out one after another. Known to him they arose, known to
him they became established, known to him they subsided. He discerned,
‘So this is how these qualities, not having been, come into play.
Having been, they vanish.’ He remained unattracted & unrepelled with
regard to those qualities, independent, detached, released,
dissociated, with an awareness rid of barriers. He discerned that
‘There is a further escape,’ and pursuing it, he confirmed that
‘There is.’
“And further, with the complete transcending of the dimension of
nothingness, Sāriputta entered & remained in the dimension of
neither perception nor non-perception. He emerged mindfully from
that attainment. On emerging mindfully from that attainment, he
regarded the past qualities that had ceased & changed: ‘So this is how
these qualities, not having been, come into play. Having been, they
vanish.’ He remained unattracted & unrepelled with regard to those
qualities, independent, detached, released, dissociated, with an
awareness rid of barriers. He discerned that ‘There is a further
escape,’ and pursuing it, he confirmed that ‘There is.’
“And further, with the complete transcending of the dimension of
neither perception nor non-perception, Sāriputta entered & remained in
the cessation of perception & feeling. And when he saw with
discernment, his effluents were totally ended. He emerged mindfully
from that attainment. On emerging mindfully from that attainment, he
regarded the past qualities that had ceased & changed: ‘So this is how
these qualities, not having been, come into play. Having been, they
vanish.’ He remained unattracted & unrepelled with regard to those
qualities, independent, detached, released, dissociated, with an
awareness rid of barriers. He discerned that ‘There is no further
escape,’ and pursuing it, he confirmed that ‘There isn’t.’
https://www.dhammatalks.org/suttas/MN/MN111.html


“And I have also taught the step-by-step cessation of fabrications.
When one has attained the first jhāna, speech has ceased. When one has
attained the second jhāna, directed thought & evaluation have ceased.
When one has attained the third jhāna, rapture has ceased. When one
has attained the fourth jhāna, in-and-out breathing has ceased. When
one has attained the dimension of the infinitude of space, the
perception of forms has ceased. When one has attained the dimension of
the infinitude of consciousness, the perception of the dimension of
the infinitude of space has ceased. When one has attained the
dimension of nothingness, the perception of the dimension of the
infinitude of consciousness has ceased. When one has attained the
dimension of neither-perception nor non-perception, the perception of
the dimension of nothingness has ceased. When one has attained the
cessation of perception & feeling, perception & feeling have ceased. When a monk’s effluents have ended, passion has ceased,
aversion has ceased, delusion has ceased.
https://www.dhammatalks.org/suttas/SN/SN36_11.html


“And this, monks, is the noble truth of the cessation of stress: the
remainderless fading & cessation, renunciation, relinquishment,
release, & letting go of that very craving.
https://www.dhammatalks.org/suttas/SN/SN56_11.html


Now from the remainderless fading & cessation of that very ignorance
comes the cessation of fabrications. From the cessation of
fabrications comes the cessation of consciousness. From the cessation
of consciousness comes the cessation of name-&-form. From the
cessation of name-&-form comes the cessation of the six sense media.
From the cessation of the six sense media comes the cessation of
contact. From the cessation of contact comes the cessation of
feeling. From the cessation of feeling comes the cessation of
craving. From the cessation of craving comes the cessation of
clinging/sustenance. From the cessation of clinging/sustenance comes
the cessation of becoming. From the cessation of becoming comes the
cessation of birth. From the cessation of birth, then aging-&-death,
sorrow, lamentation, pain, distress, & despair all cease. Such is the
cessation of this entire mass of stress & suffering.”
https://www.dhammatalks.org/suttas/SN/SN12_15.html


Then there is the case where a monk, with the complete transcending of
the dimension of the infinitude of consciousness, (perceiving,) ‘There
is nothing,’ enters & remains in the dimension of nothingness. That is
its transcending. But that, too, I tell you, isn’t enough. Abandon it,
I tell you. Transcend it, I tell you. And what is its transcending?
“Then there is the case where a monk, with the complete transcending
of the dimension of nothingness, enters & remains in the dimension
of neither perception nor non-perception. That is its transcending.
But that, too, I tell you, isn’t enough. Abandon it, I tell you.
Transcend it, I tell you. And what is its transcending?
“There is the case where a monk, with the complete transcending of the
dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. That is its
transcending.
“Thus, Udāyin, I speak even of the abandoning of the dimension of
neither perception nor non-perception. Do you see any fetter, large or
small, of whose abandoning I don’t speak?”
“No, lord.”
That is what the Blessed One said. Gratified, Ven. Udāyin delighted in
the Blessed One’s words.
https://www.dharmatalks.org/suttas/MN/MN66.html


Then there is the case where a monk, with the complete transcending of
the dimension of the infinitude of consciousness, (perceiving,) ‘There
is nothing,’ enters & remains in the dimension of nothingness. If,
as he remains there, he is beset with attention to perceptions dealing
with the dimension of the infinitude of consciousness, that is an
affliction for him.…
“Then there is the case where a monk, with the complete transcending
of the dimension of nothingness, enters & remains in the dimension
of neither perception nor non-perception. If, as he remains there,
he is beset with attention to perceptions dealing with the dimension
of nothingness, that is an affliction for him. Now, the Blessed
One has said that whatever is an affliction is stress. So by this line
of reasoning it may be known how unbinding is pleasant.
“Then there is the case where a monk, with the complete transcending
of the dimension of neither perception nor non-perception, enters &
remains in the cessation of perception & feeling. And as he sees
(that) with discernment, effluents are completely ended. So by this
line of reasoning it may be known how unbinding is pleasant.”
https://www.dhammatalks.org/suttas/AN/AN9_34.html


“Dependent on eye & forms, eye-consciousness arises. The meeting of
the three is contact. With contact as a requisite condition, there is
feeling. What one feels, one perceives [labels in the mind].
https://www.dhammatalks.org/suttas/MN/MN18.html

May all beings be happy and  liberated ❤️❤️
Metta 

user10100: Both is the top of  31 planes of existence. People there have longest life, however they are arising and vanishing more than trillion times per second as well, and they are going to die as well. They are not going to reborn in hell immediately, however they can reborn in hell the death after that reborn. No where one can be hidden from death.  Sutta Pitaka Vol 6 : Sutta. Ma. U. Saṅkhārūpapattisuttaṃ.

Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. And they’ve heard: ‘The Radiant Gods … the Gods of Limited Radiance … the Gods of Limitless Radiance … the Gods of Streaming Radiance … the Gods of Limited Glory … the Gods of Limitless Glory … the Gods Replete with Glory … the Gods of Abundant Fruit … the Gods of Aviha … the Gods of Atappa … the Gods Fair to See … the Fair Seeing Gods … the Gods of Akaniṭṭha … the gods of the dimension of infinite space … the gods of the dimension of infinite consciousness … the gods of the dimension of nothingness … the gods of the dimension of neither perception nor non-perception are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the dimension of neither perception nor non-perception!’ They settle on that thought, stabilize it and develop it. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. This is the path and the practice that leads to rebirth there.


19228: <p>The question is complete, no additional explanation of the question is needed. I just need the suttas.</p>
<p>For reference:</p>
<blockquote>
<p>“And further, with the complete transcending of the dimension of the
infinitude of consciousness, (perceiving,) ‘There is nothing,’
Sāriputta entered &amp; remained in the <strong>dimension of nothingness</strong>.
Whatever qualities there are in the dimension of nothingness—the
perception of the dimension of nothingness, singleness of mind,
contact, feeling, perception, intention, consciousness, desire,
decision, persistence, mindfulness, equanimity, &amp; attention—he
ferreted them out one after another. Known to him they arose, known to
him they became established, known to him they subsided. He discerned,
‘So this is how these qualities, not having been, come into play.
Having been, they vanish.’ He remained unattracted &amp; unrepelled with
regard to those qualities, independent, detached, released,
dissociated, with an awareness rid of barriers. He discerned that
‘<strong>There is a further escape</strong>,’ and pursuing it, he confirmed that
‘There is.’</p>
<p>“And further, with the complete transcending of the dimension of
nothingness, Sāriputta entered &amp; remained in the <strong>dimension of
neither perception nor non-perception</strong>. He emerged mindfully from
that attainment. On emerging mindfully from that attainment, he
regarded the past qualities that had ceased &amp; changed: ‘So this is how
these qualities, not having been, come into play. Having been, they
vanish.’ He remained unattracted &amp; unrepelled with regard to those
qualities, independent, detached, released, dissociated, with an
awareness rid of barriers. He discerned that ‘<strong>There is a further
escape</strong>,’ and pursuing it, he confirmed that ‘There is.’</p>
<p>“And further, with the complete transcending of the dimension of
neither perception nor non-perception, Sāriputta entered &amp; remained in
the <strong>cessation of perception &amp; feeling</strong>. And when he saw with
discernment, his effluents were totally ended. He emerged mindfully
from that attainment. On emerging mindfully from that attainment, he
regarded the past qualities that had ceased &amp; changed: ‘So this is how
these qualities, not having been, come into play. Having been, they
vanish.’ He remained unattracted &amp; unrepelled with regard to those
qualities, independent, detached, released, dissociated, with an
awareness rid of barriers. He discerned that ‘<strong>There is no further
escape</strong>,’ and pursuing it, he confirmed that ‘There isn’t.’</p>
<p><a href="https://www.dhammatalks.org/suttas/MN/MN111.html" rel="nofollow noreferrer">https://www.dhammatalks.org/suttas/MN/MN111.html</a></p>
</blockquote>
<blockquote>
<p>“And I have also taught the step-by-step cessation of fabrications.
When one has attained the first jhāna, speech has ceased. When one has
attained the second jhāna, directed thought &amp; evaluation have ceased.
When one has attained the third jhāna, rapture has ceased. When one
has attained the fourth jhāna, in-and-out breathing has ceased. When
one has attained the dimension of the infinitude of space, the
perception of forms has ceased. When one has attained the dimension of
the infinitude of consciousness, the perception of the dimension of
the infinitude of space has ceased. When one has attained the
dimension of nothingness, the perception of the dimension of the
infinitude of consciousness has ceased. When one has attained the
dimension of neither-perception nor non-perception, the perception of
the dimension of nothingness has ceased. When one has attained the
<strong>cessation of perception &amp; feeling</strong>, perception &amp; feeling have ceased. When a monk’s effluents have ended, passion has ceased,
aversion has ceased, delusion has ceased.</p>
<p><a href="https://www.dhammatalks.org/suttas/MN/MN111.html" rel="nofollow noreferrer">https://www.dhammatalks.org/suttas/SN/SN36_11.html</a></p>
</blockquote>
<blockquote>
<p>“And this, monks, is the noble truth of the cessation of stress: the
remainderless fading &amp; cessation, renunciation, relinquishment,
release, &amp; <strong>letting go of that very craving.</strong></p>
<p><a href="https://www.dhammatalks.org/suttas/MN/MN111.html" rel="nofollow noreferrer">https://www.dhammatalks.org/suttas/SN/SN56_11.html</a></p>
</blockquote>
<blockquote>
<p>Now from the remainderless fading &amp; cessation of that very ignorance
comes the cessation of fabrications. From the cessation of
fabrications comes the cessation of consciousness. From the cessation
of consciousness comes the cessation of name-&amp;-form. From the
cessation of name-&amp;-form comes the cessation of the six sense media.
From the cessation of the six sense media comes the cessation of
contact. From the cessation of contact comes the <strong>cessation of
feeling</strong>. From the cessation of feeling comes the <strong>cessation of
craving</strong>. From the cessation of craving comes the cessation of
clinging/sustenance. From the cessation of clinging/sustenance comes
the cessation of becoming. From the cessation of becoming comes the
cessation of birth. From the cessation of birth, then aging-&amp;-death,
sorrow, lamentation, pain, distress, &amp; despair all cease. Such is the
cessation of this entire mass of stress &amp; suffering.”</p>
<p><a href="https://www.dhammatalks.org/suttas/MN/MN111.html" rel="nofollow noreferrer">https://www.dhammatalks.org/suttas/SN/SN12_15.html</a></p>
</blockquote>
<blockquote>
<p>Then there is the case where a monk, with the complete transcending of
the dimension of the infinitude of consciousness, (perceiving,) ‘There
is nothing,’ enters &amp; remains in the dimension of nothingness. That is
its transcending. But that, too, I tell you, isn’t enough. Abandon it,
I tell you. Transcend it, I tell you. And what is its transcending?</p>
<p>“Then there is the case where a monk, with the complete transcending
of the dimension of nothingness, enters &amp; remains in the <strong>dimension
of neither perception nor non-perception</strong>. That is its transcending.
But that, too, I tell you, isn’t enough. <strong>Abandon it</strong>, I tell you.
Transcend it, I tell you. And what is its transcending?</p>
<p>“There is the case where a monk, with the complete transcending of the
<strong>dimension of neither perception nor non-perception</strong>, enters &amp; remains in the <strong>cessation of perception &amp; feeling</strong>. That is its
transcending.</p>
<p>“Thus, Udāyin, I speak even of the <strong>abandoning</strong> of the dimension of
neither perception nor non-perception. Do you see any fetter, large or
small, of whose abandoning I don’t speak?”</p>
<p>“No, lord.”</p>
<p>That is what the Blessed One said. Gratified, Ven. Udāyin delighted in
the Blessed One’s words.</p>
<p><a href="https://www.dhammatalks.org/suttas/MN/MN111.html" rel="nofollow noreferrer">https://www.dharmatalks.org/suttas/MN/MN66.html</a></p>
</blockquote>
<blockquote>
<p>Then there is the case where a monk, with the complete transcending of
the dimension of the infinitude of consciousness, (perceiving,) ‘There
is nothing,’ enters &amp; remains in the <strong>dimension of nothingness</strong>. If,
as he remains there, he is beset with attention to perceptions dealing
with the dimension of the infinitude of consciousness, <strong>that is an
affliction for him</strong>.…</p>
<p>“Then there is the case where a monk, with the complete transcending
of the dimension of nothingness, enters &amp; remains in the <strong>dimension
of neither perception nor non-perception</strong>. If, as he remains there,
he is beset with attention to perceptions dealing with the dimension
of nothingness, <strong>that is an affliction for him</strong>. Now, the Blessed
One has said that whatever is an affliction is stress. So by this line
of reasoning it may be known how unbinding is pleasant.</p>
<p>“Then there is the case where a monk, with the complete transcending
of the dimension of neither perception nor non-perception, enters &amp;
remains in the <strong>cessation of perception &amp; feeling</strong>. And as he sees
(that) with discernment, effluents are completely ended. So by this
line of reasoning it may be known how unbinding is pleasant.”</p>
<p><a href="https://www.dhammatalks.org/suttas/MN/MN111.html" rel="nofollow noreferrer">https://www.dhammatalks.org/suttas/AN/AN9_34.html</a></p>
</blockquote>
<blockquote>
<p>“Dependent on eye &amp; forms, eye-consciousness arises. The meeting of
the three is contact. With contact as a requisite condition, there is
<strong>feeling</strong>. What one feels, one <strong>perceives</strong> [labels in the mind].</p>
<p><a href="https://www.dhammatalks.org/suttas/MN/MN111.html" rel="nofollow noreferrer">https://www.dhammatalks.org/suttas/MN/MN18.html</a></p>
</blockquote>
<p>May all beings be happy and  liberated ❤️❤️
Metta </p>
 10100: <p>Both is the top of  31 planes of existence. People there have longest life, however they are arising and vanishing more than trillion times per second as well, and they are going to die as well. They are not going to reborn in hell immediately, however they can reborn in hell the death after that reborn. <strong>No where one can be hidden from death.</strong>  Sutta Pitaka Vol 6 : Sutta. Ma. U. <a href="https://suttacentral.net/mn120/en/sujato" rel="nofollow noreferrer">Saṅkhārūpapattisuttaṃ</a>.</p>
<blockquote>
<p>Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom. And they’ve heard: ‘The Radiant Gods … the Gods of Limited Radiance … the Gods of Limitless Radiance … the Gods of Streaming Radiance … the Gods of Limited Glory … the Gods of Limitless Glory … the Gods Replete with Glory … the Gods of Abundant Fruit … the Gods of Aviha … the Gods of Atappa … the Gods Fair to See … the Fair Seeing Gods … the Gods of Akaniṭṭha … the gods of the dimension of infinite space … the gods of the dimension of infinite consciousness … the gods of the dimension of nothingness … the gods of the dimension of neither perception nor non-perception are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the dimension of neither perception nor non-perception!’ They settle on that thought, stabilize it and develop it. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. This is the path and the practice that leads to rebirth there.</p>
</blockquote>
