A citta that does not cognize?

[Nikolas]

@Raftafarian

It is the ultimate peace and contentment.

So the object of the mind will be neutral vedana - peace and contentment.

It is still within the aggregates and the door of the mind.

[Raftafarian]

It is a unity. It is atomic, not an aggregate. It is nothingness. It is nibanna.

[PiorFeyt]

@Pj_Harivarmanian

Ear-consciousness cognises audible object.

Which you didn’t mention in your question!

@Pj_Harivarmanian

Where does the Buddha mention a “totally independent” consciousness in the suttas?

Here:

“Lord, freed, dissociated, & released from how many things does the Tathāgata dwell with unrestricted awareness?”

“Freed, dissociated, & released from ten things, Vāhuna, the Tathāgata dwells with unrestricted awareness. Which ten? Freed, dissociated, & released from form, the Tathāgata dwells with unrestricted awareness. Freed, dissociated, & released from feeling… Freed, dissociated, & released from perception… Freed, dissociated, & released from fabrications… Freed, dissociated, & released from consciousness… Freed, dissociated, & released from birth… Freed, dissociated, & released from aging… Freed, dissociated, & released from death… Freed, dissociated, & released from stress… Freed, dissociated, & released from defilement, the Tathāgata dwells with unrestricted awareness.

“Just as a red, blue, or white lotus born in the water and growing in the water, rises up above the water and stands with no water adhering to it, in the same way the Tathāgata—freed, dissociated, & released from these ten things—dwells with unrestricted awareness.”
AN 10.81

[Ceisiwr]

@Vaddha

But one thing that often goes unnoticed in the Brahmajāla Sutta is that it does not go through each view and refute it in detail. There are some explanations and such. But the main point of the discourse is actually to examine the grounds or reasons why people hold the views they hold. Rather than focus too much on the content of the views, it analyzes the why of the people who hold them.

This is a fundamental aspect of how Buddhism looks at views. Views are not merely intellectual content; they are a form of desire, an attachment and a longing to fill the emptiness. They are messy, knotted tangles that slowly but surely take over our senses. But they are paradoxically very slippery! They are able to adapt and survive inside of us even when challenged with counter-examples or contrary evidence. It is not just that people hold onto views; views hold onto people.

We are not purely rational or intellectual creatures. We are emotional and sentimental. We have preferences and interests and fears and, well, lots of emotions! And so the way we interpret our experience is not solely through intellectual analysis. Not only is experience filtered, we could even say our experience is in many ways fundamentally shaped and given to us in a way that is distorted.

As Hume said, reason is a slave of the passions.