“Saviññāṇā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no aviññāṇā.   “Bad, unskillful qualities, mendicants, arise with consciousness, not without consciousness.  

“vīmaṁsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṁ ajānantena tathāgate samannesanā kātabbā ‘sammāsambuddho vā no vā’ iti viññāṇāyā”ti.   “Mendicants, a mendicant who is an inquirer, unable to comprehend another’s mind, should scrutinize the Realized One to see whether he is a fully awakened Buddha or not.”  

‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi, viññāṇassa āgatiṁ vā gatiṁ vā cutiṁ vā upapattiṁ vā vuddhiṁ vā virūḷhiṁ vā vepullaṁ vā paññapessāmī’ti—  ‘Apart from form, feeling, perception, and choices, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’  
saṅkhārehi, viññāṇassa → aññatra viññāṇā (sya-all, km); aññatra viññāṇassa (pts1ed); aññatra viññāṇena (mr)  

“Mameva, samaṇa, cakkhu, mama rūpā, mama cakkhusamphassaviññāṇāyatanaṁ.   “Mine alone, ascetic, is the eye, mine are sights, mine is the field of eye contact consciousness.  
mameva, samaṇa, mano, mama dhammā, mama manosamphassaviññāṇāyatanaṁ.  
mind, mine are ideas, mine is the field of mind contact consciousness.  
“Taveva, pāpima, cakkhu, tava rūpā, tava cakkhusamphassaviññāṇāyatanaṁ.  
“Yours alone, Wicked One, is the eye, yours are sights, yours is the field of eye contact consciousness.  
Yattha ca kho, pāpima, natthi cakkhu, natthi rūpā, natthi cakkhusamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima.  
Where there is no eye, no sights, no eye contact consciousness—you have no place there, Wicked One!  
Taveva, pāpima, sotaṁ, tava saddā, tava sotasamphassaviññāṇāyatanaṁ.  
Yours alone is the ear …  
Yattha ca kho, pāpima, natthi sotaṁ, natthi saddā, natthi sotasamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima.  
 
Taveva, pāpima, ghānaṁ, tava gandhā, tava ghānasamphassaviññāṇāyatanaṁ.  
nose …  
Yattha ca kho, pāpima, natthi ghānaṁ, natthi gandhā, natthi ghānasamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima.  
 
Taveva, pāpima, jivhā, tava rasā, tava jivhāsamphassaviññāṇāyatanaṁ …pe…  
tongue …  
taveva, pāpima, kāyo, tava phoṭṭhabbā, tava kāyasamphassaviññāṇāyatanaṁ …pe…  
body …  
taveva, pāpima, mano, tava dhammā, tava manosamphassaviññāṇāyatanaṁ.  
mind, yours are ideas, yours is the field of mind contact consciousness.  
Yattha ca kho, pāpima, natthi mano, natthi dhammā, natthi manosamphassaviññāṇāyatanaṁ, agati tava tattha, pāpimā”ti.  
Where there is no mind, no ideas, no mind contact consciousness—you have no place there, Wicked One!”  

“ko nu kho, bhante, viññāṇāhāraṁ āhāretī”ti?   “But sir, who consumes the fuel for consciousness?”  
‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho.  
‘Consciousness is a fuel for what?’  
‘viññāṇāhāro āyatiṁ punabbhavābhinibbattiyā paccayo, tasmiṁ bhūte sati saḷāyatanaṁ, saḷāyatanapaccayā phasso’”ti.  
‘Consciousness is a fuel that conditions rebirth into a new state of existence in the future. When that which has been reborn is present, there are the six sense fields. The six sense fields are a condition for contact.’”  

Kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo?   And how should you regard consciousness as fuel?  
“Evameva khvāhaṁ, bhikkhave, viññāṇāhāro daṭṭhabboti vadāmi.  
“I say that this is how you should regard consciousness as fuel.  

Viññāṇaṁ, bhikkhave, yoniso manasi karotha, viññāṇāniccatañca yathābhūtaṁ samanupassatha.   consciousness. Truly see the impermanence of consciousness.  
Viññāṇaṁ, bhikkhave, bhikkhu yoniso manasi karonto, viññāṇāniccatañca yathābhūtaṁ samanupassanto viññāṇasmiṁ nibbindati.  
When a mendicant does this, they grow disillusioned with consciousness.  

“Aññatra viññāṇā tathāgatoti samanupassasī”ti?   “Or do you regard the Realized One as distinct from consciousness?”  

aññatra viññāṇā tathāgatoti samanupassasī”ti?   or as distinct from consciousness?”  

viññāṇaṁ asmīti vadesi, aññatra viññāṇā asmīti vadesi.   consciousness, or apart from consciousness?  
viññāṇaṁ ‘asmī’ti vadesi aññatra viññāṇā ‘asmī’ti vadesi?  
 
viññāṇaṁ ‘asmī’ti vadesi, aññatra viññāṇā ‘asmī’ti vadesi?  
consciousness, or apart from consciousness?  
na viññāṇaṁ ‘asmī’ti vadāmi; napi aññatra viññāṇā ‘asmī’ti vadāmi.  
consciousness, or apart from consciousness.  
na viññāṇaṁ ‘asmī’ti vadāmi, napi aññatra viññāṇā ‘asmī’ti vadāmi.  
consciousness, or apart from consciousness.  

“Aññatra viññāṇā tathāgatoti samanupassasī”ti?   or as distinct from consciousness?”  

viññāṇārāmassa kho, āvuso, viññāṇaratassa viññāṇasammuditassa viññāṇanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe…   consciousness, and don’t truly see the cessation of consciousness, you think ‘a realized one still exists after death’ …  
na viññāṇārāmassa kho, āvuso, na viññāṇaratassa na viññāṇasammuditassa, viññāṇanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe…  
consciousness, and you truly see the cessation of consciousness, you don’t think ‘a realized one still exists after death’ …