Lal, by collecting the references from the Scriptures, I think, the issue is resolved by itself.
Majj.43 “Mahavedallasutta”: In this Sutta Ven. Sariputta enumerates about 12 kinds of ceto-vimutti:
the 4th rupa-jhana – adukkhamasukhāya cetovimuttiyā
4 Fruitions phala = signless deliverance of mind – animittāya cetovimuttiyā
deliverance of mind through nothingness – ākiñcaññā cetovimutti
deliverance of mind through voidness – suññatā cetovimutti
4 Brahma viharas = immeasurable deliverance of mind – appamāṇā cetovimutti
unshakeable deliverance of mind – akuppā cetovimutti
In Majj. 127 “Anuruddha Sutta” Ven. Anuruddha explains “exalted deliverance of mind – mahaggatā cetovimutti” as kasina-rupa-jhana = all 4 rupa-jhana.
In Majj. 70 “Kitagiri Sutta” the Buddha explains that only “one liberated-in-both-ways – ubhatobhāgavimutto” and “one liberated-by-wisdom – paññāvimutto” have finished what was to be donne, all the others still have to practice. But in this Sutta the ceto-vimutti is not mentioned, it is not the main objective, Buddha speaks here about 7 kinds of persons-puggala and the topic is vimokkhā, (not vimutti).
(The strange idea that arahata-magge is ceto-vimutti and arahata-phala is panna-vimutti is probably only a personal idea of somebody, who tried to solve the controversy that Ven. Sariputta was panna-vimutti and Maha Moggallana was ceto-vimutti. I don’t think it has any foundation in the Scriptures.)
Here are the references you asked for – all from Majj.43 “Mahavedallasutta”:
“Friend, there are four conditions for the attainment of the neither-painful-nor-pleasant deliverance of mind: here, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. These are the four conditions for the attainment of the neither-painful-nor-pleasant deliverance of mind.”
“Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthangamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti.
“Friend, there are two conditions for the attainment of the signless deliverance of mind: non-attention to all signs and attention to the signless element. These are the two conditions for the attainment of the signless deliverance of mind.”
Note: The “signless deliverance of mind” animittā cetovimutti is the attainment of fruition; the “signs” are objects such as forms, etc.; the “signless element” is Nibbāna (even of a Sotapanna).
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā– sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti.
“Friend, the immeasurable deliverance of mind, the deliverance of mind through nothingness, the deliverance of mind through voidness, and the signless deliverance of mind: there is a way in which these states are different in meaning and different in name, and there is a way in which they are one in meaning and different only in name.
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—atthi kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca; atthi ca kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā, byañjanameva nānaṁ.
Here a bhikkhu abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. He abides pervading one quarter with a mind imbued with compassion…He abides pervading one quarter with a mind imbued with altruistic joy…He abides pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. This is called the immeasurable deliverance of mind.
Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā … pe … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṁ vuccatāvuso, appamāṇā cetovimutti.
Here, with the complete surmounting of the base of infinite consciousness, aware that ‘there is nothing,’ a bhikkhu enters upon and abides in the base of nothingness. This is called the deliverance of mind through nothingness.
Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ vuccatāvuso, ākiñcaññā cetovimutti.
Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, reflects thus: ‘This is void of a self or of what belongs to a self.’ This is called the deliverance of mind through voidness.
Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘suññamidaṁ attena vā attaniyena vā’ti. Ayaṁ vuccatāvuso, suññatā cetovimutti.
Here, with non-attention to all signs, a bhikkhu enters upon and abides in the signless concentration of mind. This is called the signless deliverance of mind. This is the way in which these states are different in meaning and different in name.
Note: Of the four deliverances of mind mentioned in verse 30, this one alone is supramundane. The first three—the brahmavihāras, the third immaterial attainment, and insight into the voidness of formations—all pertain to the mundane level.
Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. Ayaṁ vuccatāvuso, animittā cetovimutti. Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca.
In a bhikkhu whose taints are destroyed, these are abandoned, cut off at the root, made like a palm stump, done away with so that they are no longer subject to future arising. Of all the kinds of immeasurable deliverance of mind, the unshakeable deliverance of mind is pronounced the best. Now that unshakeable deliverance of mind is void of lust, void of hate, void of delusion.
Note: There are twelve immeasurable deliverances of mind: the four brahmavihāras, the four paths, and the four fruits. The unshakeable deliverance of mind is the fruit of arahantship. The statement that this unshakeable deliverance is void of lust, hate, and delusion also identifies it as the supramundane deliverance of mind through voidness.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvankatā āyatiṁ anuppādadhammā. Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.