Thank you Martin. However, I do not recall ever posting or inferring the above. I recall I posted:
no cravings, no attachments, happiness
There are many suttas (posted below) that support my offering, which show consciousness & contact, for example, do not cease when ignorance had ceased in an Arahant. Also, my offering is unrelated to Buddhadasa. It appears it is your comments that are both “interpretations” and (literally) “unsupported”. Naturally, you are welcome to post some suttas that literally support your “interpretation”.
Regards 
“Bhikkhus, if a bhikkhu has abandoned lust for the form element, with the abandoning of lust the basis is cut off: there is no support for the establishing (patiṭṭhā) of consciousness. If he has abandoned lust for the feeling element … for the perception element … for the volitional formations element … for the consciousness element, with the abandoning of lust the basis is cut off: there is no support for the establishing of consciousness.
“When that consciousness is unestablished (appatiṭṭhita), not coming to growth, nongenerative, it is liberated. By being liberated, it (consciousness) is steady; by being steady, it (consciousness) is content; by being content, he is not agitated. Being unagitated, he personally attains Nibbāna. He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”
SN 22.53
SN 22.53 above literally says unestablished (appatiṭṭhita) consciousness does not “cease” but only established (patiṭṭhā) consciousness ceases. The same terminology is found in SN 12.38:
But, bhikkhus, when one does not intend, and one does not plan, and one does not have a tendency towards anything, no basis exists for the maintenance of consciousness. When there is no basis, there is no support for the establishing of consciousness. When consciousness is unestablished and does not come to growth, there is no production of future renewed existence. When there is no production of future renewed existence, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.
SN 12.38
More suttas below:
What, bhikkhus, is the Nibbāna-element with residue left? Here a bhikkhu is an arahant, one whose taints are destroyed, the holy life fulfilled, who has done what had to be done, laid down the burden, attained the goal, destroyed the fetters of being, completely released through final knowledge. However, his five sense faculties remain unimpaired, by which he still experiences what is agreeable and disagreeable and feels pleasure and pain. It is the extinction of attachment, hate, and delusion in him that is called the Nibbāna-element with residue left.
Iti 44
On seeing a form with the eye, he does not lust after it if it is pleasing; he does not dislike it if it is unpleasing. He abides with mindfulness of the body established, with an immeasurable mind, and he understands as it actually is the deliverance of mind and deliverance by wisdom wherein those evil unwholesome states cease without remainder. Having thus abandoned favouring and opposing, whatever feeling he feels, whether pleasant or painful or neither-painful-nor-pleasant, he does not delight in that feeling, welcome it, or remain holding to it. As he does not do so, delight in feelings ceases in him. With the cessation of his delight comes cessation of clinging; with the cessation of clinging, cessation of being; with the cessation of being, cessation of birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering.
MN 38
For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.
AN 4.45
Thus, bhikkhus, with ignorance as proximate cause, volitional formations come to be; with volitional formations as proximate cause, consciousness; with consciousness as proximate cause, name-and-form; with name-and-form as proximate cause, the six sense bases; with the six sense bases as proximate cause, contact; with contact as proximate cause, feeling; with feeling as proximate cause, craving; with craving as proximate cause, clinging; with clinging as proximate cause, existence; with existence as proximate cause, birth; with birth as proximate cause, suffering; with suffering as proximate cause, faith; with faith as proximate cause, gladness; with gladness as proximate cause, rapture; with rapture as proximate cause, tranquillity; with tranquillity as proximate cause, happiness; with happiness as proximate cause, concentration; with concentration as proximate cause, the knowledge and vision of things as they really are; with the knowledge and vision of things as they really are as proximate cause, revulsion; with revulsion as proximate cause, dispassion; with dispassion as proximate cause, liberation; with liberation as proximate cause, the knowledge of destruction.
SN 12.23
And what, bhikkhus, is the passing away of suffering? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling comes to be; with feeling as condition, craving. But with the remainderless fading away and cessation of that same craving comes cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering. This is the passing away of suffering.
SN 12.43
And what, bhikkhus, is the passing away of the world? In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling comes to be; with feeling as condition, craving. But with the remainderless fading away and cessation of that same craving comes cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering. This, bhikkhus, is the passing away of the world.
SN 12.44
Bhikkhus, when one dwells contemplating danger in things that can be clung to, craving ceases. With the cessation of craving comes cessation of clinging; with the cessation of clinging, cessation of existence … cessation of birth … aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.
SN 12.52
When, bhikkhus, one dwells contemplating danger in things that can fetter, there is no descent (avakkanti) of name-and-form. With the cessation of name-and-form comes cessation of the six sense bases…. Such is the cessation of this whole mass of suffering.
SN 12.58
There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived (avakkanti).
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, consciousness is not conceived (avakkanti na).
SN 12.59
