What I’m saying is that you trying to understand mathematics without understanding concepts of numbers and arithmetics.
First, you need to read suttas (be wary that a lot of them have the wrong translation) which is the basis of Dhamma to have an overall grasp, you try to understand and think things from a perspective outside the curriculum which will be problematic for yourself and others in the long term.
This is one point of the coin, the other is the never-ending compassion that comes from the Buddha – when one realizes that the suttas have a heart and mind it will open new possibilities to see things. One needs to understand Dhamma can not be approached with only scientific cold-heart calculations but it’s a living tradition that is meant to be experienced through the whole body, mind, and heart. It may sound vague because you need to certain maturity in tradition to experience it. Let’s go through step by step so you can understand from the “outside” perspective but this can never be learned by being “outside”.
And what is the unconditioned?
The ending of greed, hate, and delusion. – Samathavipassanāsutta SN 43.2
There he addressed the mendicants: “Reverends, extinguishment is bliss! Extinguishment is bliss!”
When he said this, Venerable Udāyī said to him, “But Reverend Sāriputta, what’s blissful about it, since nothing is felt?”
“The fact that nothing is felt is precisely what’s blissful about it. – Nibbānasukhasutta AN 9.34
https://puredhamma.net/key-dhamma-concepts/nibbana-difficult-to-understand – Here is good chunk of information that may help you understand
Then the brahmin Jāṇussoṇī approached the Blessed One … and said to him:
“Master Gotama, it is said: ‘Directly visible nibbāna, directly visible nibbāna.’ In what way is nibbāna directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?”
(1) “Brahmin, one excited by lust, overcome by lust, with mind obsessed by it, intends for his own affliction, for the affliction of others, or for the affliction of both, and he experiences mental suffering and dejection. But when lust is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way that nibbāna is directly visible.
(2) “One full of hate, overcome by hatred …
(3) “One who is deluded, overcome by delusion, with mind obsessed by it, intends for his own affliction, for the affliction of others, or for the affliction of both, and he experiences mental suffering and dejection. But when delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that nibbāna is directly visible.
“When, brahmin, one experiences the remainderless destruction of lust, the remainderless destruction of hatred, and the remainderless destruction of delusion, it is in this way, too, that nibbāna is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.” – Nibbutasutta AN 3.55
The way to have a mental “image” I will use the example of the flu or cold, everybody experienced being unwell at least once in their lifetime – imagine that you have never really been free from the flu and your condition of existence is like this of flu but it does not become evident unless you start the healing process, so you may feel “okay” you do not feel like “flu” because right now you may feel okayish in terms of being neutral or have a home, sensual pleasure or anything that makes you think “you are fine” but this is relative, if you get sick or you will lost what you have right now it will become more on suffering side. In the same way, what you consider mundane happiness to Nibbana and Dhamma is suffering. Keep in mind that I’m using here mundane examples so you can relate to it from your own experience but when we speak about Nibbana, Dhamma, and experiences in it we speaking about different realities that a person experiences, not just feelings. That’s why while Arahant while in the body has attained Nibbana, still can feel pain.
There is another pleasure that is finer than that. And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. …
There is another pleasure that is finer than that. And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This is a pleasure that is finer than that.
There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Why is that? Because there is another pleasure that is finer than that. And what is that pleasure? It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. This is a pleasure that is finer than that. Since all feeling is conditioned, and what is conditioned is suffering, the cessation of feeling is reckoned as pleasurable.
It’s possible that wanderers of other religions might say, ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness. What’s up with that?’
When wanderers of other religions say this, you should say to them, ‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling. The Realized One describes pleasure as included in happiness wherever it is found, and in whatever context.’” – Bahuvedanīyasutta MN59
To use simple logic if your hand is colder than the cup you grab it will be something that you may consider “warm”. If you attain first jhana what was happiness in terms of sensual pleasure is now considered “flu” for your reality of first jhana while in “neutral human state” it was something you would pursue to make yourself “happy”.
One needs to understand that the mind is detached from sansara is Nibbana. The whole confusion about Nibbana stating, something that exists or not happens because the mind automatically tries to connect it to the experiences that are understood through hate, greed, and lust so it’s impossible to understand for someone who is not Ariya:
Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, they speak of this thing called ‘right view’. How is right view defined?”
“Kaccāna, this world mostly relies on the dual notions of existence and non-existence.
But when you truly see the origin of the world with right understanding, the concept of non-existence regarding the world does not occur. And when you truly see the cessation of the world with right understanding, the concept of existence regarding the world does not occur. – Kaccānagottasutta SN 12.15
As a flame tossed by a gust of wind,” replied the Buddha, “comes to an end and cannot be reckoned;so too, a sage freed from the set of mental phenomena comes to an end and cannot be reckoned.” – Upasīvamāṇavapucchā SNP 5.7
Trying to “think” what Nibbana is is trying to think where the flame goes after being extinguished – you will just create many delusions. This is why Buddha explains what Nibbana is in terms of what it leads to Nibbana which means “if you want to know what it is, you need to walk the Path and have the right view”.
See, this teaching is hard to understand, it confuses the ignorant. There is darkness for the shrouded; blackness for those who don’t see.
But the good are open; like light for those who see. Though close, they do not understand, those fools inexpert in the teaching.
They’re mired in desire to be reborn, flowing along the stream of lives, mired in Māra’s sway: this teaching isn’t easy for them to understand.
Who, apart from the noble ones, is qualified to understand this state? Having rightly understood this state, the undefiled become fully extinguished.” – Dvayatānupassanāsutta SNP 3.12<br />
We are concluding your main topic question:
“One who has come to an end—do they not exist? Or are they free from disease for eternity? Please, sage, answer me clearly, for truly you understand this matter.”
“One who has come to an end cannot be defined,” replied the Buddha. “They have nothing by which others might describe them. When all things have been eradicated, eradicated, too, are all ways of speech.”- Upasīvamāṇavapucchā SNP 5.7
My suggestion would be to stop trying to conceptualize Nibbana because you will only make up a falsified mind story about it. Nibbana will be evident once the right views are realized – in the sense that way to Nibbana will be evident at Sotapanna stage.
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Varanasi, in the deer park at Isipatana.
Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to Sāriputta:
“Reverend Sāriputta, does a realized one still exist after death?”
“Reverend, this has not been declared by the Buddha.”
“Well then, does a realized one no longer exist after death? …
Does a realized one both exist and not exist after death? …
Does a realized one neither exist nor not exist after death?”
“This too has not been declared by the Buddha.”
“Reverend, when asked these questions, you say that they have not been declared by the Buddha. What’s the cause, what’s the reason why they have not been declared by the Buddha?”
“Reverend, ‘does a realized one still exist after death?’ is included in form. ‘Does a realized one no longer exist after death?’ is included in form. ‘Does a realized one both still exist and no longer exist after death?’ is included in form. ‘Does a realized one neither still exist nor no longer exist after death?’ is included in form.
‘does a realized one still exist after death?’ is included in feeling … perception … choices … consciousness. ‘Does a realized one no longer exist after death?’ is included in consciousness. ‘Does a realized one both still exist and no longer exist after death?’ is included in consciousness. ‘Does a realized one neither still exist nor no longer exist after death?’ is included in consciousness.
This is the cause, this is the reason why this has not been declared by the Buddha.” – Paṭhamasāriputtakoṭṭhikasutta SN 44.3
All ideas about Nibbana come from “form, feeling, perception, choices (I think it’s the wrong translation), consciousness” that people have this is why we are saying Nibbana can not be understood the way people would like to know it. This situation is like eating cake and having cake at the same time. It’s impossible. You either develop understanding through the right view and the 8-fold Path or you will keep imaging stuff, trying to get that “perfect” image and becoming ever more far away from the Nibbana but yet Buddha assures us about Nibbana:
There is that dimension, monks, where there is neither earth, nor water, nor fire, nor wind; neither dimension of the infinitude of space, nor dimension of the infinitude of consciousness, nor dimension of nothingness, nor dimension of neither perception nor non-perception; neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor staying; neither passing away nor arising: unestablished, unevolving, without support [mental object]. This, just this, is the end of stress. – Nibbāna Sutta: Unbinding UD 8.1
In translation we have “dimension” from the word “tadāyatanaṃ” – here Lal would do a better job explaining exactly the word in the context, but ayatana (https://puredhamma.net/key-dhamma-concepts/key-pali-terms-tanha-lobha-dosa-moha/indriya-and-ayatana-big-difference/) is related to mental dimension, not “heaven” or object outside of your mind. I’m not sure if you or someone else (maybe a different topic) said that “Arahant would be a vegetable without consciousness” but in Dhamma, we meant that Arahant’s body and mind function without normally but what is meant here is “without consciousness” is without fabrication that is related to the pancakkhandha (https://puredhamma.net/key-dhamma-concepts/five-aggregates-pancakkhandha/pancakkhandha-or-five-aggregates-a-misinterpreted-concept/) – Arahant does not have pancakkandha but his physical faculties work as in normal person.
I think that pretty much explains everything related to Nibbana, if you have any more questions feel free to ask – I will try to explain.
