First of all, when it is said eg 'All dhamma have feeling as their meeting place', if we assert that the meaning of 'dhamma' there is the same as 'aggregates' as comy pins it , we have to be very careful not to become confused because feeling is an aggregate and we can't say 'all feelings have feeling as their meeting place'.
As i see it, it should be read with mn22 in mind;
"Both formerly and now, monks, I declare only stress and the cessation of stress."
The Dhamma can be spoken of as that which The Buddha taught in general sense; or something particular among the Dhamma.
I will cross reference and comment.
All phenomena come into play through attention.
Attention is spoken of in the Sutta as appropriate & inappropriate.
All phenomena have contact as their origination.
These six are classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact. This is called contact.
"Dependent on the ear & sounds there arises ear-consciousness. The
meeting of the three is contact...
Dependent on the nose & aromas there arises nose-consciousness. The
meeting of the three is contact... Dependent on the tongue & flavors
there arises tongue-consciousness. The meeting of the three is
contact... Dependent on the body & tactile sensations there arises
body-consciousness. The meeting of the three is contact... Dependent
on the intellect & mental qualities there arises
intellect-consciousness. The meeting of the three is contact.
All phenomena have feeling as their meeting place.
From contact as a requisite condition comes feeling.
With contact as condition, feeling comes to be;
"And which are the six feelings? A feeling born of eye-contact, a feeling born of ear-contact... nose-contact... tongue-contact... body-contact... intellect-contact. These are the six feelings.
All phenomena have concentration as their presiding state.
All states are presided over by concentration in as far as one has to concentrate on any task in order not to become distracted and to maintain the state to which attention was applied. Not everything is right-concentration but all percipience requires concentration.
All phenomena have mindfulness as their governing principle.
All states are governed by mindfulness in as far as one has to stay mindful of every task in order not to lose focus & becoming oblivious of the task & the goal.
All phenomena have discernment as their surpassing state.
This can be understood in the same way one can understand that neutral feelings are pleasant when they are connected to discernment. When the things that are present are grasped with discernment, that is in itself pleasant and then appropriate attention can be expected resulting in a surpassing state.
All phenomena have release as their heartwood.
In the sense that only suffering is taught & it's cessation. All that is not cessation in a definitive sense becomes suffering and having grasped any of these with discernment, there comes to be a directing to a surpassing state of cessation through appropriate attention. Therefore all things can be seen to have release [from them] for heartwood.
All phenomena gain their footing in the deathless.
In the Sutta gaining footing is used also in the sense of one crossing to the other shore would be gaining a footing.
Deathless is here used as a term denoting the seeing with wisdom associated with cessation of perception & feeling by which there is a destruction of taints such that is attained by Ariya attained to vision (not faith & dhamma-follower), in Mahavagga Ven. Sariputta proclaimed attainment of the Deathless as a penetrating to the asoka state.
This attainment is a release that is unsurpassed in principle and is only superseeded as to the purity of one who enters & emerges from it. One can emerge as one attained to view, once returner, Anagami or Arahant and all by attaining to the principal cessation of perception & feeling.
An Arahant can continue to enter & emerge from the cessation of perception & feeling but it is then not spoken of as a destruction of taints for him because of the purity of one who enters & emerges from it.
Therefore when it is said that all phenomena gain their footing in the deathless, it can be explained that this is something that one should see with intellect when grasping phenomena with discernment such that development can be directed to the attainment of the immediacy leading to the destruction of taints.
There is also an explaination where one would say that the unconditioned is the ground of all and not included in it. This can be disagreeable in meaning or agreeable depending on how it is interpreted.
All phenomena have Unbinding as their final end.
Final & complete extinguishment is the same extinguishment principal of release, nibbananirodhadhatu, a cessation of perception & feeling complemented by a breaking up of the body & faculties. Therefore one can't say that the Arahant is seeing with wisdom after death as if wisdom departed the Arahant.
This final end of all phenomena is something one show see with intellect when grasping signs with discernment, it's like the meaning of signs and something one should know when thinking about this or that dhamma, that one does for the giving of appropriate attention leading to an attainment of the final goal through a progressive extinguishment.