Yes there is a differentiation:
P258 Bodhi Comprehensive manula of Abhidhamma
the element of Nibbána as experienced by Arahants is called “with the residue remaining” (sa- upádisesa) because, though the defilements have all been extinguished, the “residue” of aggregates acquired by past clinging remains through the duration of the Arahant’s life. The element of Nibbána attained with the Arahant’s demise is called that “without the residue remaining” (anupádisesa), because the five aggregates are discarded and are never
acquired again. The two elements of Nibbána are also called, in the Commentaries, the extinguishment of the defilements (kilesa- parinibbána) and the extinguishment of the aggregates (khandha- parinibbána).
Trying a different tack.
Is there any consciousness of any type after the demise of the arahat? Is there any mentality? Is there something other thanthe eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tactile objects, the mind and mental phenomena?
After an arahat passes away is there some sort of existence- as believed by some monks in Thailand? "a number of Buddhas together with their arahant disciples” had paid a visit to the Acharn to “offer their congratulations upon his achievement”
Right, that is why there is final khandha parinibbana- there is cuti citta but no patisandhi citta.
It is good to look at life through the lens of paramattha dhammas. There is a natural tendency to misunderstand what are human beings, including arahats . In fact as the quote from the Vism a few psost back shows, there are only mentality and materiality arising and ceasing.
Thus dukkha is not happening to the arahat - but rather dukkha is the nature of dhammas, it is intrinsic to all conditioned pheneomena. When an arahat walks, for example, what there is actually the mere arising and passing of elements - just like with a normal person.
“Normal person” and “arahat” are mere designations.
P80 volume 2 the Dispeller of Delusion
- Herein, what single person moves forward ? Or to what single person does the moving forward belong ? For in the highest sense there is only a going of elements, a standing of elements, a sitting of elements, a lying down of elements. For in each portion, together with the materiality,
“Tis another consciousness that rises,
another consciousness that ceases;
Like to a river’s [flowing] stream
that occurs in unbroken succession”
(DA i 193; MA i 261; SA iii 190).
Thus this “clear comprehension through non-delusion” is the not being deluded about moving forward and so on.
The difference of course is that for the arahat there are kiriya cittas, not the akusala or kusala of the non-arahat. However the cakkhu-vinanna (seeing consciousness ) and so on, arahat or not, are of the same type.