In the sutra you quoted(the one starting with P ;-)) what
actually will be reborned ? Read that part and you will have
an idea of the part of the consciousness that transmigrate and it
is that "observer" which is not permanent but dynamic and ever
changing. That "observer" had stopped and had no need or desire in
engaging with the world and just remain. If it wanted to it can
reach out. Remember the Bhg A ? Instead of connecting with
his own 6 sense organ such a being could direct it within another
person's 6 sense organ. This is basically your mind
reading. This is not explained in any of the sutras ;-)
so you don't have to believe me.
It is better to read the following passage and not be fooled
like Bhikkhu Sati. The Buddha has so clearly explained that
consciousness is a cognizance of the 6 senses that dependently
originates, that it is not an agent or observer that transmigrates
and does not have existence apart from that manifestation of
auditory, visual, etc, consciousness. Meaning there is no observer
apart from the vision of mountain, the sound, etc. Rebirth happens
but it is not an observer or entity that is reborn, rather it is
the re-manifestation of cognizance based upon conditions (of which
karma, and many other conditions, play a part). If there is no
other consciousness than these six consciousness that dependently
originates, how can you state a separate observer apart from them,
or worse still a consciousness disassociated with the senses? This
is in contradiction with what Buddha told Bhikkhu Sati, told
Bahiya, said in Kalaka Sutta, in MN.45, and so on.
http://sgforums.com/forums/1728/topics/320007?amp%3Bpage=2&page=2
....Then the Blessed One said: "Sati, is it true, that
such an pernicious view has arisen to you. ‘As I know the Teaching
of the Blessed One, this consciousness transmigrates through
existences, not anything else’?"
"Yes, venerable sir, as I know the Teaching of the Blessed One,
this consciousness transmigrates through existences, not anything
else."
"Sati, what is that consciousness?"
"Venerable sir, it is that which feels and experiences, that
which reaps the results of good and evil actions done here and
there."
"Foolish man, to whom do you know me having taught the Dhamma
like this. Haven’t I taught, in various ways that consciousness is
dependently arisen. Without a cause, there is no arising of
consciousness. Yet you, foolish man, on account of your wrong view,
you misrepresent me, as well as destroy yourself and accumulate
much demerit, for which you will suffer for a long time."
Then the Blessed One addressed the bhikkhus: "Bhikkhus, what do
you think, has this this bhikkhu Sati, son of a fisherman, learned
anything from this dispensation?" "No, venerable sir."
When this was said the bhikkhu Sati became silent, unable to
reply back, and sat with drooping shoulders and eyes turned down.
Then the Blessed One, knowing that the bhikkhu Sati had become
silent, unable to reply back, and was sitting with drooping
shoulders and with eyes turned down, told him: "Foolish man, you
will be known on account of this pernicious view; now I will
question the bhikkhus on this."
Then the Blessed One addressed the bhikkhus: "Bhikkhus, do you
too know of this Teaching, the wrong view of the bhikkhu Sati, the
son of a fisherman, on account of which he misrepresents us and
also destroys himself and accumulates much suffering?"
"No, venerable sir. In various ways we have been taught that
consciousness arises dependently. Without a cause there is no
arising of consciousness."
"Good, bhikkhus! Good that you know the Dhamma taught by me. In
various ways I have taught that consciousness arises dependently.
Without a cause, there is no arising of consciousness. Yet, this
bhikkhu Sati, son of a fisherman, by holding to this wrong view,
misrepresents us and destroys himself and accumulates much demerit,
and it will be for his suffering for a long time.
"Bhikkhus, consciousness is reckoned by the condition dependent
upon which it arises. If consciousness arises on account of eye and
forms, it is reckoned as eye consciousness. If on account of ear
and sounds it arises, it is reckoned as ear consciousness. If on
account of nose and smells it arises, it is reckoned as nose
consciousness. If on account of tongue and tastes it arises, it is
reckoned as tongue consciousness. If on account of body and touch
it arises, it is reckoned as body consciousness. If on account of
mind and mind-objects it arises, it is reckoned as mind
consciousness. Bhikkhus, just as a fire is reckoned based on
whatever that fire burns - fire ablaze on sticks is a stick fire,
fire ablaze on twigs is a twig fire, fire ablaze on grass is a
grass fire, fire ablaze on cowdung is a cowdung fire, fire ablaze
on grain thrash is a grain thrash fire, fire ablaze on rubbish is a
rubbish fire - so too is consciousness reckoned by the condition
dependent upon which it arises. In the same manner consciousness
arisen on account is eye and forms is eye consciousness.
Consciousness arisen on account of ear and sounds is ear
consciousness. Consciousness arisen on account of nose and smells
is nose consciousness. Consciousness arisen on account of tongue
and tastes is taste consciousness. Consciousness arisen on account
of body and touch is body consciousness. Consciousness arisen on
account of mind and mind-objects is mind consciousness.
"Bhikkhus, do you see, This has arisen?" "Yes, venerable sir".
"Do you see it arises supported by That?" "Yes, venerable sir."
"Bhikkhus, Do you see if the support ceases, the arising too
ceases?" "Yes, venerable sir."...
