Читта-самтати - самотождественность сознания?

The Pali word citta is derived from the verbal root citi, to cognize,
to know. The commentators define citta in three ways: as agent, as
instrument, and as activity. As the agent, citta is that which cognizes
an object (ärammanam cintetT ti cittam). As the instrument, citta is
that by means of which the accompanying mental factors cognize the
object (etena cintentT ti cittam). As an activity, citta is itself nothing
other than the process of cognizing the object (cintanamattam cittam).
The third definition, in terms of sheer activity, is regarded as the
most adequate of the three: that is, citta is fundamentally an activity
or process of cognizing or knowing an object. It is not an agent or
instrument possessing actual being in itself apart from the activity of
cognizing. The definitions in terms of agent and instrument are
proposed to refute the wrong view of those who hold that a permanent
self or ego is the agent and instrument of cognition. The Buddhist
thinkers point out, by means of these definitions, that it is not a self
that performs the act of cognition, but citta or consciousness. This citta
is nothing other than the act of cognizing, and that act is necessarily
impermanent, marked by rise and fall.