I haven't been able to find any sutta referring to bliss after the death of an arahant. Maybe others will contribute. It is a difficult subject. Here are some writings by Lily de Silva:
''The state of Nibbana after the death of the arahant is nowhere discussed in the Paali Canon. The four alternatives put forward regarding this state, namely: Does the Perfect One exist after death, does he not, does he and does he not, does he neither exist nor not exist after death, are all left aside unanswered. These questions are put aside because they are not useful to human happiness and understanding, not concerned with the Dhamma, not helpful for the higher life, not conducive to disenchantment and detachment, not conducive to cessation of misery, to tranquillity of the mind, to higher knowledge, to insight, and to peace (Nibbana).
The Aggivacchagotta Sutta cites a simile in this connection which illustrates that the questions themselves are meaningless. If there is a fire burning and if the fire goes out without fuel, can one ask the question: "In which direction did the fire go, east, south, west, or north?" The question itself is inappropriate as it assumes that fire can have existence independent of fuel. The nun Khemaa points out that the state of the Tathaagata after death is immeasurable. Just as it is impossible to calculate the drops of water in the ocean and the grains of sand in the earth, so is it impossible to conceptualize the state of Nibbana after the demise of the arahant. The Anuraadha Sutta states that the five aggregates of grasping, or the personality factors, are impermanent, unsatisfactory, and non-self. Therefore the noble disciple is detached from them. He wins freedom, and after death becomes completely untraceable. The Alagadduupama Sutta maintains that the Tathaagata cannot be identified with the personality factors even during his lifetime, so how can he be identified after death?
A plausible explanation is necessary for the traditional silence regarding the state of the arahant after death. Existence in the world implies time and space. One exists within a particular period in a particular space or locality. If one passes beyond time and beyond space, it is not possible to speak of existence with reference to such a one. To speak of both time and space one needs a point of reference, e.g. A is 50 years old. This means 50 years have passed since the event of A's birth. If A is not born, it is impossible to speak of "time" or existence with reference to him. Similarly with space. Without points of reference it is not possible to grasp space. There is a definite distance between any two specific points. Nor can one speak of direction without a point of reference. When the notion of "I," which is the point of personal reference, is eradicated, one goes beyond time, beyond space, and beyond causality. Therefore it is not possible to speak of the liberated being as existing or not existing.
Here we are reminded of a statement made by Fritjof Capra in his Tao of Physics relevant to our present context. He states: "Physicists can 'experience' the four dimensional space-time world through the abstract mathematical formalism of their theories, but their visual imagination, like everybody else's, is limited to the three-dimensional world of the senses. Our language and thought patterns have evolved in this three-dimensional world and therefore we find it extremely hard to deal with the four-dimensional reality of relativistic physics." Thus, when the four-dimensional reality too eludes the perceptual experience of the average man, how can Nibbana, which transcends all these four dimensions, come within mere verbal experience? Therefore it is impossible to speak of the arahant's state in terms of existence or non-existence.
At this point an observation can be made from another point of view. Buddhism describes the characteristics of all things in three statements: Sabbe sa"nkhaaraa aniccaa, sabbe sa"nkhaaraa dukkhaa, sabbe dhammaa anattaa, meaning all conditioned things are impermanent, all conditioned things are unsatisfactory, all phenomena are non-self. Here the change of terminology in the last statement seems important. The Sa.myutta Commentary explains the last statement as: Sabbe dhammaa anattaa ti sabbe catubhuumakaa dhammaa . The Visuddhimagga explains the four bhuumis or planes as kaamaavacara, ruupaavacara, aruupaavacara, and lokuttara, meaning the sensual sphere, the fine-material sphere, the immaterial sphere, and the supramundane. Therefore dhammaa in our statement can be interpreted as including the supramundane state of Nibbana as well. Commenting on this statement Ven. Narada Thera observes: "Dhammaa can be applied to both conditioned and unconditioned things and states. It embraces both conditioned and unconditioned things including Nibbana. In order to show that even Nibbana is free from a permanent soul the Buddha used the term dhammaa in the third verse. Nibbana is a positive supramundane state and is without a soul." It is significant that dhammaa was not used in the first two statements. The purpose seems to be to exclude Nibbana which is permanent and blissful. Therefore we can surmise a condition that is permanent and blissful, but it is not a self. That state is Nibbana. It has to be a dimension completely different from all that is worldly. The permanence that is conjectured here has no reference to time and space, and the bliss that is spoken of has no reference to feelings, vedanaa .
Further, there is a great difference between the death of an ordinary worldling and that of an arahant. To indicate this, a different terminology is used: mara.na/miyyati is used for the death of a worldling, while parinibbaana/parinibbaayati is used in the case of an arahant. In fact the Dhammapada specifically states that the vigilant ones, meaning arahants, never die (in the ordinary sense of the word).
Let us first see what happens when a worldling dies. It is an accepted fact that everybody fears death. We also fear the unknown; therefore death is doubly fearful because we know least about it. It seems reasonable to assume that at the root of all fear there lurks the fear of death. In other words we fear everything which directly or indirectly threatens our life. So long as our bodies are strong enough, we can either fight or run away from the source of fear, with the intention of preserving life. But when ultimately we are on the deathbed face to face with death and our body is no longer strong enough to flee from death, it is highly unlikely that we will mentally accept death with resignation. We will struggle hard, long for and crave for life (ta.nhaa), and reach out and grasp (upaadaana) a viable base somewhere as the dying body can no longer sustain life. Once such a viable base, for instance a fertilized ovum in a mother's womb, has been grasped, the process of becoming or growth (bhava) starts there, which in due course gives rise to birth (jaati). This is what is referred to in the twelve-linked pa.ticcasamuppaada as "craving conditions grasping, grasping conditions becoming, becoming conditions birth." Thus a worldling dies and is reborn.
Now let us consider the last moments of an arahant. As an arahant has no fear whatsoever from any source (akutobhaya), he would not be agitated (na paritassati) as he has no craving for life. He will watch the process of death with perfect equanimity and crystal-clear mindfulness. Further, the Mahaaparinibbaana Sutta, which explains the final moments of the Buddha, states that the Buddha passed away immediately after rising from the fourth jhaana. The fourth jhaana is characterized by purity of equanimity and mindfulness. It is not known whether all arahants attain parinibbaana after the fourth jhaana, but certainly they cannot have a deluded death. As they do not grasp another birth the state they attain after final passing away has to be described as unborn (ajaata) . Similarly it is uncaused (asa"nkhata). As it is no ordinary death it is called the deathless state. It is beyond elemental existence, beyond brahmalokas, neither in this world nor the next, beyond the radiance of the sun and moon. It is beyond what we know of in the three worlds of kaama, ruupa, and aruupa . Therefore, as it is beyond the ken of ordinary human understanding, any attempt to define the state is bound to end in failure. The course of liberated ones cannot be traced like that of birds in the air. '' http://www.accesstoinsight.org/lib/auth ... el407.html
Yamaka Sutta http://www.accesstoinsight.org/tipitaka ... .than.html