Nibbāna was explained to you here:
We have to understand that nibbāna is real, at least in the functional sense (and it has its own sabhāva ). That is to say, it becomes the real object of lokuttara cittas . It also acts as object condition for lokuttara cittas to contact it. Those lokuttara cittas uproot real defilements when they do contact it. But it’s tricky because nibbāna does not arise, change, or pass away, making it unique among paramattha dhammas . But this does not mean that Arahants “enter” some kind of nibbāna when they pass away. It isn’t like that at all. Nibbāna is simply a paramattha dhamma , and it is contacted by lokuttara cittas when they perform their function. For Arahants , there are no more conditions for the arising of any nāma or rūpa again after they pass away. At parinibbāna , there is no “entering” some kind of nibbāna .
“Mere suffering exists, no sufferer is found;Nibbāna is, but not the man that enters it;
—Vism. XVI
And from The Dispeller of Delusion :
(“Herein, which is the unformed element? It is the destruction of greed, the destruction of hate and the destruction of delusion” ) is this: the unformed element is nibbāna, whose nature (sabhāva) is unformed. But because greed and so on are destroyed on coming to this (etaṃ āgamma), it is therefore called “the destruction of greed, the destruction of hate and the destruction of delusion”. This is the agreed commentary of the Teachers.
But a controversialist (vitandavādin) said : There is no independent nibbāna;
And here:
According to Classical Theravāda, the way Nibbāna is known is through path and fruition consciousness. Let’s skip the path consciousness because it only happens for a single mind-moment just before fruition consciousness. We will just talk about fruition. This is called phalasamāpatti. This is similar to a jhāna and Nibbāna is the object rather than a paṭibhāga-nimitta. This should be very clear. This is reflected in the extended Abhidhamma Citta list.
Once there is parinibbāna, there is no longer a citta. The five khandhas are extinguished with only dead matter remaining in the body. It is that simple.
If a Thai teacher teaches this, they have right view. I would suggest the teacher at Wat Khao Sanam Chai, in Hua Hin or similar teachers.
This is why we need Abhidhamma. The Thai teachers (Ajahn Brahm) you mentioned openly rejects the Abhidhamma.
So what you are saying is: you don’t want to learn from or respect the tradition but bandy about your own ideas and preach them as if they were correct.
This isn’t the place for that.
R