Upasaka Sarath told:
Buddha never talked about the beginning of the original consciousness (the first cause). Vinnana and Nama-rupa are dependently originated.
Which is not/only right in regard of the 1. Noble Truth (e.g. Samasara, 5 khandhās)
In the secound Noble truth the Buddha explains the root cause: avijja (not-knowing, delusion) and the third Noble Truth (Nibbana), shows the cessation of phassa and it's effect.
It's because avijja is touched (avijjāsamphasso), that suffering arises, not because of eye, ear,... intelect faculty on it's own. It's because there is avijja AND the certain sense, that depending co-arising goes on it's way.
That means, it would not help if one would "cut" of the possibility of touch of the sense in another way then the cessation of avijja
A good work on the topic has been written by Ven. Ariyavamsa here: "Phassa*. How ever, keep in mind, that there is much intelectualisation over there as well, an approach that aside of actually practicing, would only increase ones suffering if not just taken as a means to increase faith (Saddha) and then do the job.
When the uninstructed ordinary person is contacted by a feeling born of ignorance-contact, craving arises: that determination is born from this.
So don't be touched on common ground when "I have seen on internet" might call into quest. It' not yours.
From an inconceivable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries — enough to become disenchanted with all fabrications, enough to become dispassionate, enough to be released. Thirty.
[Note: this is a gift of Dhamma, not meant for commercial purpose or other low wordily gains by trade and exchange]