Advancing in successive steps,
those wise ones attain nibbāna. 
Anupubbena nibbānaṃ,
adhigacchanti paṇḍitā”ti.
AN 3.57

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I understand Nibbāna, and the path and way leading to Nibbāna. And I also understand how one who has entered this path will, by realizing for himself with direct knowledge, here and now enter upon and abide in the deliverance from the ("polluted") ceto and deliverance by discernment (pañña) that are taintless with the destruction of the taints.
MN 12

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“First, Susīma,comes knowledge of the stability of the Dhamma, afterwards knowledge of Nibbāna.”
“Pubbe kho, susima, dhammaṭ­ṭhiti­ñāṇaṃ, pacchā nibbāne ñāṇan”ti.
SN 12.70  (SA 347)

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Having nothing, clinging to no thing: That is the island, there is no other.
That's nibbāna, I tell you, the total ending of aging &death.
Akiñcanaṃ anādānaṃ, etaṃ dīpaṃ anāparaṃ;
Nibbānaṃ iti naṃ brūmi, jarāmac­cu­parik­kha­yaṃ.
Snp 5.10

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The world is fettered by delight,
by eliciting (construing).
By completely giving up craving 
there is what is called Nibbāna.
Nandisaṃyojano loko,
vitakkassa vicāraṇaṃ;
Taṇhāya vippahānena,
nibbānaṃ itivuccati”.
snp 5.14

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In that case, be ardent 
Astute (prudent) & mindful in this world.
Then, having heard my pronouncement,
train for your own nibbāna.
Tena hātappaṃ karohi
Idheva nipako sato,
Ito sutvāna nigghosaṃ
Sikkhe nibbānamantano
Snp5.6

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Here, Hemaka, with regard to things that are dear — seen, heard, sensed, & cognized —
there is the dispelling of passion & desire, the undying state of nibbāna.
Those knowing this, mindful, having seen a dhamma perfectly serene, are forever calmed, 
have crossed over beyond entanglement in the world.

Idha diṭṭhasutamutaviññātesu, piyarūpesu hemaka;
Chandarāgavinodanaṃ, nibbānapadamaccutaṃ.
Etadaññāya ye satā, diṭṭhadhammābhinibbutā;
Upasantā ca te sadā, tiṇṇā loke visattikanti.
Snp 5.8

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Bhante, could a bhikkhu obtain such a state of concentration that (1) he would have no I-making, mine-making, and underlying tendency to conceit in regard to this conscious body; (2) he would have no I-making, mine-making, and underlying tendency to conceit in regard to all external objects; and (3) he would enter and dwell in that liberation from ceto, liberation by wisdom, through which there is no more I-making, mine-making, and underlying tendency to conceit for one who enters and dwells in it?”

“He could, Ānanda.”

“But how, Bhante, could he obtain such a state of concentration?”

“Here, Ānanda, a bhikkhu thinks thus: ‘This is peaceful, this is sublime, that is, the stilling of all co-actions, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’
AN 3.32

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By being liberated, the citta is steady; by being steady, it is content; by being content, he is not agitated. Being unagitated, he personally attains Nibbāna. He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’
SN 22.45

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Through the abandoning of craving is there said to be nibbāna.
Taṇhāyavippahānena, nibbānaṃ iti vuccati”.
Snp 5.13

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Having nothing, no attachment, 
this is the island with nothing beyond,
this is called Nibbāna,
I say, the end of old age and death.
Akiñcanaṃ anādānaṃ, 
etaṃ dīpaṃ anāparaṃ;
Nibbānaṃ iti naṃ brūmi,
jarāmac­cu­parik­kha­yaṃ.
snp 5.11

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The passing away of the Buddha:
SN 6.15 
SN 6.15 (Pali)

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Both this world and the world beyond
Have been revealed by him who knows: 
What's within the reach of Mara, 
And also what's beyond his reach. 
Fully knowing all of the world, 
The wise one, by awakening, 
Has opened the door to non-death, 
Which safely reaches nibbana.
MN 34

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Not by means of slack endeavour,
Not by means of feeble effort,
Is this Nibbāna to be achieved,
Release from all suffering.
SN 21.4 (SA2 9)

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The way that is suitable for attaining nibbāna:
SN 35.147   (click on)

(Perfect paralell in SA 219).

Note:
Anicca = 無常 =  ot permanent. 

無
Basic Meaning: nonexistent
Nonexistence; nonbeing (Skt. asat); not having (Skt. abhāva)

常
Basic Meaning: permanent
Eternal, always (Skt. nitya; śāśvata). Prolonged, constant, always, unceasing, permanent, perpetual, ever.

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Note also that the other meaning of anicca is "foreign", "not one's own". The latter explaining the former. 

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“You have come to a place where there are many roots of trees
Arouse interest for nibbāna, disciple of Gotama; concentrate. 
Do not be negligent. What is the use of talking all the time?” (A deity to Ananda)
SN 9.5

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With the cessation of sensory consciousness of one released in the stopping of craving, the liberation from ceto of one released in the stopping of craving, is like the unbinding of a flame.
Viññāṇassa nirodhena, taṇ­hāk­kha­ya­vimuttino; pajjotasseva nibbānaṃ, vimokkho hoti cetaso”ti.
AN 3.90

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NOTE

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Also, in SN 12.51 Buddha talks about "the fading away of ignorance and the arising of true knowledge" that preclude any more co-actions (saṅkhārā). Saṅkhāra nidāna ( the second link of paticcasamuppada) is extinguished. This is Parinibbana for Buddha. A stage where ignorance (Avijja) is at such a low level, that there is no more the production of co-actions); but just a remnant of existing co-actions: "...his bodily co-actions have ceased & subsided, his verbal co-actions have ceased & subsided, his mental co-actions have ceased & subsided, his vitality is not exhausted, his heat has not subsided, & his faculties are exceptionally clear (Āyu aparikkhīṇo. Usmāavūpasantā. Indriyāni vippasannāni). ..." (MN43).
Parinibbana seems to be the veritably unconditioned. Ignorance is at it's lowest level here, and there is no more conditioning.

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