In the abhidhamma model, there’s still consciousness there, called supramundane consciousness which takes nibbāna as an object. Since nibbāna is the cessation of all conditioned things without any more arising, could be said of seeing cessation.
This is not the same as cessation of perception and feeling.
As Bhante Aggacitta’s booklet listed clearly, the path and fruit mind moments are just apparent cessation.
As for experiencing (body contact/body witness) nibbāna, it’s only arahants that can do it. As stream winners see the water in the well and arahants drink the water.
You and Bhante Aggacitta disagree on how to map the state mentioned by Sāriputta where he is perceiving nibbāna is the cessation of existence as seeing nibbāna (by Ven. @Sunyo) or as contact with the body (Bhante Aggacitta).
My observation is that perceiving nibbāna is still having 5 aggregates there, at least of perception, feeling, consciousness, which are impermanent, and thus suffering to that degree.
Nirodha samāpatti however doesn’t have these 4 aggregates of mind, and thus should have less suffering, but subjectively zero suffering, as there’s no mind to be the subject. The only suffering it has compared to Parinibbāna is that it’s temporary, impermanent.
So one can compare and contrast nibbāna with remainder vs nibbāna without remainder. With remainder still has 5 aggregates, still has suffering to that degree.
Parinibbāna or nibbāna without remainder has no 5 aggregates and thus is a higher happiness than nibbāna with remainder.
Given that nibbāna is the supreme bliss, we could say that parinibbāna is the real, pure Nibbāna. And it shouldn’t be of lower happiness than the cessation of perception and feeling, where it’s also already no mind. Thus any mapping attempt by anyone to say that parinibbāna is some sort of perception/consciousness of nibbāna or knowing Nibbāna etc as like when the arahant is still alive or similar to the abhidhammic model of path and fruition consciousness, then it’s not tenable.
Just also have to be careful not to make an ontologically positive thing or anything of the parinibbāna as cessation of all, forever.