SuttaCentral
Yet, the Buddha claims to have experienced the sublime bliss of the unconditioned.
calm, permanent,
beyond inference,
unborn, unproduced,
the sorrowless, stainless state,
the cessation of stressful qualities,
the stilling of fabrications,
bliss". Iti43
This is the Nibbana that occurs before the termination of life. Refer to Iti 44.[quote=āDaoYaoTao, post:21, topic:5771ā]
unborn, unproduced
[/quote]
AjÄtaį¹ asamuppannaį¹
Regards form as self. That regarding, bhikkhus, is a formation. That formationāwhat is its source, what is its origin, from what is it born and produced? When the uninstructed worldling is contacted by a feeling born of ignorance-contact, craving arises: thence that formation is born. SN 22.81
Good night from here. 
Delighting in the destruction (of craving),
Those stable ones have abandoned all being. Iti 44
So, you are saying, the Buddha did not teach the complete end of suffering in this lifetime, rather he taught the complete end of existence.
Fair enough.
No. I previous posted a Buddha experiences painful feelings & the unsatisfactory characteristic of impermanent phenomena but does not experience the dukkha of attachment.
For me, the end of attachment is the complete end of (mental) suffering in this lifetime. 
So what exactly are we debating here?
So what exactly is D.Y.T debating here? I donāt know. 
Good night. Metta 
I thought you were saying Arahants do suffer and that the complete end of suffering only occurs with the complete end of existence. Which is what many on this forum seem to believe.
Definitely not. I made a typing error in my original reply to you.
Thank you!
The DO no longer applies to the Arahant in the forward direction (anuloma): " avijjaa paccayaa sa.nkhaaraa ā¦ jaati paccayaa jaraaā¦ dukkha-domanassa ā¦ etc."
Since the Arahant has completely rooted out ignorance (avijjaa), the DO runs in the reverse order (pa.tiloma) for him: āavijjaa nirodhaa sa.khaaraa nirodho, jaati nirodhaa jaraaā¦ dukkha-domanassa nirujjhanti, ā¦ā
Then with ending of ignorant , the intention (sankhara) ended also .
Thatās not make sense !
But this is what the text says: When Buddha sat under the Bodhi tree soon after enlightenment, he reflected on (the law of) dependent origination in three aspects: āavijjaa-paccayaa sa.nkhaaraaā¦ā (anuloma = forward order);
āavijjaa [yatv eva asesa-viraaga-]-nirodhaa sa.nkhaaraa nirodhoā¦ā (pa.tiloma = reverse order);
"ā¦" both orders joined together. (See Udaana, Bodhivagga. first three Suttas = Ud I .1-3)
Yes , but the English translation is intention which is not proper one .
Buddha experiences the unconditioned bliss without sorrow, upon entering the supramundane states and the Nirodha state. After he had reached enlightenment he COULD do that at will. But he did not remain in these states all the time during the rest of his life. To spread the Dhamma, Buddha had to function as an ordinary human being. He did not generate new Kamma (sa.nkhaaras), because he had uprooted ignorance, anger, and desire. But he came across unpleasant experiences now and then; however, he was not caught in them.
The texts (SN 20.7) define the supramundane (lokuttara) state as sunnata or empty of self (SN 35.85) rather than empty of intention & other mental faculties.
As for ānirodhaā, the texts appear to distinguish ādukkha nirodhaā (in SN 56.11) from ānirodha sampattiā (in MN 43 & MN 111).
āDukkha nirodhaā appears to be the destruction of craving (SN 56.11; Dhp 154)where as ānirodha sampattiā appears to be described as the living ending of consciousness, perception, feeling & all mentality. MN 43 compares ānirodha sampattiā to a corpse; yet with heat & the faculty of life (Äyusaį¹ khÄrÄ) remaining active.
This would mean liberation is only temporary, which is contrary to the texts, which state:
His release, being founded on truth, does not fluctuateā¦ MN 140
Sariputtaā¦ I am now old, aged, burdened with years, advanced in life and come to the last stage: my years have turned eightyā¦ even if you have to carry me about on a bed, still there will be no change in the lucidity of the Tathagataās wisdom. MN 12
I previously posted my view that a Buddha no longer generates ignorant sankharas but does generate enlightened sankharas, when required. Thus, his liberation would not fluctuate.
Regards 
The nirodha state I referred to is called sanyaa-vedayita-nirodha.m (cessation of perception experienced?) in the Suttas (See MN 26, Vol. I page 175 in Ee).
Do you mean to invent a new type of Sa.nkhaara?
According to Dhp 277-279 all sa.nkhaara are impermanent (anicca) and suffering (dukkha), but all phenomena (dhammaa) are non-self (an-atta). So there must be some phenomena who are beyond anicca and beyond dukkha, but not beyond anatta. However these phenomena (dhammaa) are NOT sa.nkhaara
Yes. This is called ānirodha-samÄpattiā is short. The same as the ā saƱƱÄĀveĀdayiĀtaĀnirodhaį¹ā I posted from MN 43.
From MN 26
Again, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters upon and abides in the cessation of perception and feeling. MN 26
From MN 43
YvÄyaį¹, Ävuso, mato kÄlaį¹ kato tassa kÄyasaį¹ khÄrÄ niruddhÄ paį¹ippassaddhÄ, vacÄ«saį¹ khÄrÄ niruddhÄ paį¹ippassaddhÄ, cittasaį¹ khÄrÄ niruddhÄ paį¹ippassaddhÄ, Äyu parikkhÄ«į¹o, usmÄ vÅ«pasantÄ, indriyÄni paribhinnÄni. Yo cÄyaį¹ bhikkhu saƱƱÄĀveĀdayiĀtaĀnirodhaį¹ samÄpanno tassapi kÄyasaį¹ khÄrÄ niruddhÄ paį¹ippassaddhÄ, vacÄ«saį¹ khÄrÄ niruddhÄ paį¹ippassaddhÄ, cittasaį¹ khÄrÄ niruddhÄniruddha paį¹ippassaddhÄ, Äyu na parikkhÄ«į¹o, usmÄ avÅ«pasantÄ, indriyÄni vippasannÄni. YvÄyaį¹, Ävuso, mato kÄlaį¹ kato, yo cÄyaį¹ bhikkhu saƱƱÄĀveĀdayiĀtaĀnirodhaį¹ samÄpannoāidaį¹ nesaį¹ nÄnÄkaraį¹anāti.
What is the difference, your reverence, between that dead thing, passed away, and that monk who has attained to the stopping of perception and feeling?ā āYour reverence, the bodily activities of that dead thing, passed away, have been stopped, have subsided, the vocal activities have been stopped, have subsided, the mental activities have been stopped, have subsided, the vitality is entirely destroyed, the heat allayed, the sense-organs are entirely broken asunder. But that monk who has attained to the stopping of perception and feeling, although his bodily activities have been stopped, have subsided, although his vocal activities have been stopped, have subsided, although his mental activities have been stopped, have subsided, his vitality is not entirely destroyed, his heat is not allayed, his sense-organs are purified. This, your reverence, is the difference between a dead thing, passed away, and that monk who has attained to the stopping of perception and feeling. MN 43
No. I did not invent anything. The fault, error or mistake is, without doubt, a deficiency in learning of your behalf. Therefore, I am not the one to be admonished & not the one to be taught (AN 8.51).
To quote, again, from the verse quoted above from MN 43 about āvitalityā (āayuā):
eva nu kho, Ävuso, Äyusaį¹ khÄrÄ, te vedaniyÄ dhammÄ udÄhu aƱƱe Äyusaį¹ khÄrÄ aƱƱe vedaniyÄ dhammÄāti?
Now, your reverence, are these properties of vitality states that are to be felt, or are the properties of vitality one thing, states that are to be felt another?
Na kho, Ävuso, teva Äyusaį¹ khÄrÄ te vedaniyÄ dhammÄ. Te ca hÄvuso, Äyusaį¹ khÄrÄ abhaviį¹su te vedaniyÄ dhammÄ, na yidaį¹ saƱƱÄĀveĀdayiĀtaĀnirodhaį¹ samÄpannassa bhikkhuno vuį¹į¹hÄnaį¹ paƱƱÄyetha. YasmÄ ca kho, Ävuso, aƱƱe Äyusaį¹ khÄrÄ aƱƱe vedaniyÄ dhammÄ, tasmÄtasmÄ saƱƱÄĀveĀdayiĀtaĀnirodhaį¹ samÄpannassa bhikkhuno vuį¹į¹hÄnaį¹ paƱƱÄyatÄ«āti.
Your reverence, these properties of vitality are not themselves states to be felt. If, your reverence, these properties of vitality were themselves states to be felt, no emergence could be shown for a monk who had won to the stopping of perception and feeling. But because, your reverence, the properties of vitality are one thing and states to be felt another, therefore the emergence of a monk who has won to the stopping of perception and feeling can be shown.
To quote from the Sutta Central dictionary:
Äyusaį¹ khÄra
masculine
constituent of life, impetus for life, vital principle (see Äyu)
Yes. But this 9th jhana does not appear to be the enlightened state because the enligthened state is mostly described as a state of sense contact, as follows:
Since for you, BÄhiya, in what is seen there will be only what is seen, in what is heard there will be only what is heard, in what is sensed there will be only what is sensed, in what is cognized there will be only what is cognized, therefore, BÄhiya, you will not be with that; and since, BÄhiya, you will not be with that, therefore, BÄhiya, you will not be in that; and since, BÄhiya, you will not be in that, therefore, BÄhiya, you will not be here or hereafter or in between the twoājust this is the end of suffering. Ud 1.10
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
Where as sanyaa-vedayita-nirodha appears to be a state of temporary unconsciousness. Often, many seem to get confused here.
In the passage from MN 26 you quoted, the enlightenment seems to occur after the mind emerges from sanyaa-vedayita-nirodha rather in sanyaa-vedayita-nirodha. The text states:
Puna caparaį¹, bhikkhave, bhikkhu sabbaso nevaĀsaƱƱÄĀnÄĀsaƱĀƱÄyataĀnaį¹ samatikkamma saƱƱÄĀveĀdayiĀtaĀnirodhaį¹ upasampajja viharati, paƱƱÄya cassa disvÄ ÄsavÄ parikkhÄ«į¹Ä honti.
Again, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters upon and abides in the cessation of perception and feeling. And his taints are destroyed by his seeing with wisdom.
disvÄ
abs. of passati
having seen; having found; having understood.
Yes. Nibbana is obviously beyond anicca and beyond dukkha but not beyond anatta.
But not sanyaa-vedayita-nirodha, which appears to be a sankhara. Sanyaa-vedayita-nirodha seems to be conditioned, impermanent & unsatisfactory. It obviously seems to not be Nibbana.
Sanyaa-vedayita-nirodha seems to be the 9th jhana up the ladder from the 8th jhana of the base of neither-perception-nor-non-perception. Since the base of neither-perception-nor-non-perception taught in MN 26 by Uddaka RÄmaputta was not enlightenment, why would sanyaa-vedayita-nirodha be enlightenment?
Enlightenment is obviously the destruction of the taints. There are three taints, namely, sensuality, becoming & ignorance. Where as sanyaa-vedayita-nirodha only temporarily ends perception, feeling & consciousness.
When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the taints. I directly knew as it actually is: āThis is sufferingā; I directly knew as it actually is: āThis is the origin of sufferingā; I directly knew as it actually is: āThis is the cessation of sufferingā; I directly knew as it actually is: āThis is the way leading to the cessation of suffering.ā I directly knew as it actually is: āThese are the taintsā; I directly knew as it actually is: āThis is the origin of the taintsā; I directly knew as it actually is: āThis is the cessation of the taintsā; I directly knew as it actually is: āThis is the way leading to the cessation of the taints. MN 4
There appears to be only one asankhata dhatu (unconditioned thing). This one is called Nibbana.
right , this may be later addition .
According to 7 Bojjhanga , not
including what is above rupa
jhana , ie Arupa jhana etc.
Yes. 7 Bojjhanga seems to be a good way to differentiate between the āvipassanaā of āenlightenmentā and the āsamathaā of āsanyaa-vedayita-nirodhaā.
I have heard that sanna vedaita nirodha can only be attained by non-returners and arahanths. I thought this meant that the lower 5 fetters being broken, allowed practitioners go higher than the 8th jhana, which meant vipassana indirectly contributed to this, but I may be mistaken. I wonder if anyone knows about it?
with metta