user19249: I don't know if nirvana is a permanent or impermanent state, but is it true that after nirvana, no new intentions will be formed by the individual?  And what is left-over is only a karmic residual of previous living?
from the wiki:


When preliminary nibbana with substrate occurs (that is, nibbana of a living being), constructive consciousness, that is, the house-builder, is completely destroyed and no new formations will be constructed.



user22077: There remain just the intentions which are path elements: renouncing (world, sensuality), non-harming, non-conflicting, with no objectivity in the world, base on right view, good householder, and with it, only speech and deeds which are part of the path are done, till rest decays, has been given away.
Those, the Arahat remains at the ten-fold Noble Path with single objectivity toward Nibbana.
Nibbana isn't revokeable, of course.

user471: In the example from Ud 6.1 below, the Buddha clearly had the intention to go to the Pavala shrine for the day's abiding. So, after complete liberation, it's still possible for the individual to have intention, but without the underlying tendencies (anusaya) from AN 7.11.
That is, from SN 12.38, it says "what one intends AND what one plans AND whatever one has a tendency towards" - so that means underlying tendencies (anusaya) are mandatory for the basis for the maintenance of (clinging) consciousness.
So, the Buddha had intention and planning, but without underlying tendencies. Therefore, his intention and planning was free from greed/ lust/ passion, aversion/ hatred and delusion.

I have heard that on one occasion the Blessed One was staying near
Vesālī at the Gabled Hall in the Great Forest. Then, early in the
morning, he adjusted his under robe and — carrying his bowl & robes —
went into Vesālī for alms. Then, having gone for alms in Vesālī, after
the meal, returning from his alms round, he addressed Ven. Ānanda,
"Get a sitting cloth, Ānanda. We will go to the Pāvāla shrine for the
day's abiding."
Responding, "As you say, lord," to the Blessed One, Ven. Ānanda
followed along behind the Blessed One, carrying the sitting cloth.
Then the Blessed One went to the Pāvāla shrine and, on arrival, sat
down on the seat laid out.
Ud 6.1


“Bhikkhus, what one intends, and what one plans, and whatever one has
a tendency towards (yañca ceteti yañca pakappeti yañca anuseti):
this becomes a basis for the maintenance of consciousness."
“If, bhikkhus, one does not intend, and one does not plan, but one
still has a tendency towards something, this becomes a basis for the
maintenance of consciousness.
SN 12.38


“Mendicants, there are these seven underlying tendencies. What seven?
The underlying tendencies of sensual desire, repulsion, views, doubt,
conceit, desire to be reborn, and ignorance. These are the seven
underlying tendencies.”
AN 7.11


19249: <p>I don't know if nirvana is a permanent or impermanent state, but is it true that after nirvana, no new intentions will be formed by the individual?  And what is left-over is only a karmic residual of previous living?</p>
<p>from the <a href="https://en.wikipedia.org/wiki/Sa%E1%B9%85kh%C4%81ra" rel="nofollow noreferrer">wiki</a>:</p>
<blockquote>
<blockquote>
<p>When preliminary nibbana with substrate occurs (that is, nibbana of a living being), constructive consciousness, that is, the house-builder, is completely destroyed and no new formations will be constructed.</p>
</blockquote>
</blockquote>
 22077: <p>There remain just the intentions which are path elements: renouncing (world, sensuality), non-harming, non-conflicting, with no objectivity in the world, base on right view, good householder, and with it, only speech and deeds which are part of the path are done, till rest decays, has been given away.</p>
<p>Those, the Arahat remains at the ten-fold Noble Path with single objectivity toward Nibbana.</p>
<p>Nibbana isn't revokeable, of course.</p>
 471: <p>In the example from <a href="https://www.accesstoinsight.org/tipitaka/kn/ud/ud.6.01.than.html" rel="nofollow noreferrer">Ud 6.1</a> below, the Buddha clearly had the intention to go to the Pavala shrine for the day's abiding. So, after complete liberation, it's still possible for the individual to have intention, but without the underlying tendencies (<em>anusaya</em>) from <a href="https://suttacentral.net/an7.11/en/sujato" rel="nofollow noreferrer">AN 7.11</a>.</p>
<p>That is, from <a href="https://suttacentral.net/sn12.38/en/bodhi" rel="nofollow noreferrer">SN 12.38</a>, it says &quot;what one intends AND what one plans AND whatever one has a tendency towards&quot; - so that means <a href="https://suttacentral.net/an7.11/en/sujato" rel="nofollow noreferrer">underlying tendencies (<em>anusaya</em>)</a> are mandatory for the basis for the maintenance of (clinging) consciousness.</p>
<p>So, the Buddha had intention and planning, but without underlying tendencies. Therefore, his intention and planning was free from greed/ lust/ passion, aversion/ hatred and delusion.</p>
<blockquote>
<p>I have heard that on one occasion the Blessed One was staying near
Vesālī at the Gabled Hall in the Great Forest. Then, early in the
morning, he adjusted his under robe and — carrying his bowl &amp; robes —
went into Vesālī for alms. Then, having gone for alms in Vesālī, after
the meal, returning from his alms round, he addressed Ven. Ānanda,
<strong>&quot;Get a sitting cloth, Ānanda. We will go to the Pāvāla shrine for the
day's abiding.&quot;</strong></p>
<p>Responding, &quot;As you say, lord,&quot; to the Blessed One, Ven. Ānanda
followed along behind the Blessed One, carrying the sitting cloth.
Then the Blessed One went to the Pāvāla shrine and, on arrival, sat
down on the seat laid out.<br />
<a href="https://www.accesstoinsight.org/tipitaka/kn/ud/ud.6.01.than.html" rel="nofollow noreferrer">Ud 6.1</a></p>
</blockquote>
<blockquote>
<p>“Bhikkhus, what one intends, and what one plans, and whatever one has
a tendency towards (<em>yañca ceteti yañca pakappeti yañca anuseti</em>):
this becomes a basis for the maintenance of consciousness.&quot;</p>
<p>“If, bhikkhus, one does not intend, and one does not plan, but one
still has a tendency towards something, this becomes a basis for the
maintenance of consciousness.<br />
<a href="https://suttacentral.net/sn12.38/en/bodhi" rel="nofollow noreferrer">SN 12.38</a></p>
</blockquote>
<blockquote>
<p>“Mendicants, there are these seven underlying tendencies. What seven?
The underlying tendencies of sensual desire, repulsion, views, doubt,
conceit, desire to be reborn, and ignorance. These are the seven
underlying tendencies.”<br />
<a href="https://suttacentral.net/an7.11/en/sujato" rel="nofollow noreferrer">AN 7.11</a></p>
</blockquote>
