No it isn’t, but it is indirectly referenced in SN 12.64
“Just as if there were a roofed house or a roofed hall having windows on the north, the south, or the east. When the sun rises, and a ray has entered by way of the window, where does it land?”
“On the western wall, lord.”
“And if there is no western wall, where does it land?”
“On the ground, lord.”
“And if there is no ground, where does it land?”
“On the water, lord.”
“And if there is no water, where does it land?”
“It does not land, lord.”
“In the same way, where there is no passion for the nutriment of physical food… contact… intellectual intention… consciousness, where there is no delight, no craving, then consciousness does not land there or increase. Where consciousness does not land or increase, there is no alighting of name-&-form. Where there is no alighting of name-&-form, there is no growth of fabrications. Where there is no growth of fabrications, there is no production of renewed becoming in the future. Where there is no production of renewed becoming in the future, there is no future birth, aging, & death. That, I tell you, has no sorrow, affliction, or despair.”
Hence consciousness without surface
Consciousness without feature, without end, 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.’"
Viññanam anidassanam. This term is nowhere explained in the Canon, although MN 49 mentions that it “does not partake in the allness of the All” — the “All” meaning the six internal and six external sense media (see SN 35.23). In this it differs from the consciousness factor in dependent co-arising, which is defined in terms of the six sense media. Lying outside of time and space, it would also not come under the consciousness-aggregate, which covers all consciousness near and far; past, present, and future. However, the fact that it is outside of time and space — in a dimension where there is no here, there, or in between (Ud 1.10), no coming, no going, or staying (Ud 8.1) — means that it cannot be described as permanent or omnipresent, terms that have meaning only within space and time. The standard description of nibbana after death is, “All that is sensed, not being relished, will grow cold right here.” (See MN 140 and Iti 44.) Again, as “all” is defined as the sense media, this raises the question as to whether consciousness without feature is not covered by this “all.” However, AN 4.174 warns that any speculation as to whether anything does or doesn’t remain after the remainderless stopping of the six sense media is to “objectify non-objectification,” which gets in the way of attaining the non-objectified. Thus this is a question that is best put aside.
As a side note, The 4 main nikayas generally reference the older books in the Khuddaka nikaya, hence the note above referencing Udana. SN has some “old” suttas that use Sutta Nipata pre-Dependent Origination structure, like SN 12.66 for example.
So to conclude the original question in this thread,
- features of the mind die at life-force death
- the Dependent Originated 6-sense-based consciousness dies at life force death
- the consciousness without feature/surface perhaps doesn’t die, but that is unknown and perhaps unknowable