Did the Buddha have intention (cetana)? After attaining Nibbana, did the Buddha still have intention (cetanā)?

In SN 12.2, intention is part of name in name-and-form. In SN 12.38 (quoted below), it sounds like intention is removed in an arahant.

For example, in the Udana 6.1 quote below, did the Buddha have the intention (cetanā) to go and sit at the Pavala shrine on a sitting cloth with Ananda for the day's abiding?

How does the Buddha's apparent intention in Udana 6.1, not conflict with the quote from SN 12.38?

From Udana 6.1:


  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,
  "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.
  
  Seated, the Blessed One addressed Ven. Ānanda, "Vesālī is refreshing,
  Ānanda. Refreshing, too, are the Udena shrine, the Gotamaka shrine,
  the Sattamba shrine, the ManySon shrine, the Sāranda shrine, the
  Pāvāla shrine.


From SN 12.38:


  “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. When there is a basis there is a support for the
  establishing of consciousness. When consciousness is established and
  has come to growth, there is the production of future renewed
  existence. When there is the production of future renewed existence,
  future birth, aging-and-death, sorrow, lamentation, pain, displeasure,
  and despair come to be. Such is the origin of this whole mass of
  suffering.
Arahants don't have karmic intentions and they don't seek any results. They have higher wisdom, higher goodness, higher intelligence that is not possible to measure or described by the ordinary way of thinking. The cause of their actions are not connected to any ordinary human intention, desire or mind state but it happens out of complete purity and wisdom of Nibbana. Even If an Arahant say that "It's my intention" or "It is not my intention" that's only words(which are just tools to communicate with humans) and words have limitations to explain things correctly. So obviously Buddha didn't have intentions but it is not possible to describe the root of an Arahant's actions because they attained Nibbana permanently and Nibbana is the formless state.

A part of this video(5:08-5:35) is about this subject:

https://youtu.be/GRquhvbfVp4?t=308