My answer is actually a response or comment to Andrei Volkov's highly illuminating answer; which reflects my interpretation and application of Andrei's answer.
When dependent origination ends forever (SN 12.2) or craving ends forever (SN 56.11), without ever arising again, it is called "asesa-virāga-nirodhā".
So in DN 11, the guy asks: "where do the four elements aparisesā nirujjhanti". Here, "aparisesā" might mean "totally not remaining" (an + pari + sesa = completely not remaining) ????.
The Buddha replies this is a wrong question. The Buddha then replies in luminous consciousness, the worldly discriminations are subjected to asesaṃ uparujjhatī.
While "asesam" appears to mean "nothing left over", "uparujjhati" does not have the same meaning as "nirodha" or "nirujjhanti" because it is only in luminous consciousness that these discriminations completely cease.
In other words, even in ignorance-free craving-free enlightened ordinary consciousness, such as a Buddha or Arahant in a conventional mode (such as the Buddha telling a monk to do walking meditation over the "length of 30 short steps" or to know "long breathing" & "short breathing"), these discriminations (of long, short, fine, coarse, beautiful, ugly, naming a form) can return.
Thus these discriminations are "uparujjhati" because, unlike the cessation of ignorance for an Arahant, these conventional discriminations can return.
In other words, similar to the prefix "upa" in "upapajjati", the cessation of the discriminations is an "offshoot" of or "rests" upon the luminous consciousness (rather than is an outcome of the permanent or remainderless cessation of ignorance, which is "nirodha" or "nirujjhanti").
Thus, as Bhikkhu Sujato said: Nibbana is not viññāṇa. Really, it just isn’t.