SN 3.234 The Aggregate Sutra. At Savatthi “Followers, the desire and lust for formations is a defilement of the citta, the desire and lust for feelings is a defilement of the citta, the desire and lust for cognition is a defilement of the citta, the desire and lust for experiences is a defilement of the citta, the desire and lust for vinnana is a defilement of the citta. But, followers, when one abandons the defilements of the citta regarding these five stations (aggregates), then ones citta inclines towards renunciation. Ones citta is made pliable and firm in renunciation by direct gnosis.

DN 1.81 “citta recollects past lives”

SN 3.45 “Vinnana is impermanent (and the other 4 aggregates). What is impermanent is suffering”

SN 3.61 “The Aryan Eightfold Path is making cessation of Vinnana (and the other khandas)…that being sammaditthi….sammasamadhi”

MN 1.197 Followers, the Brahma life is not lived for sake of gains, honors, or acclaim; nor is it lived for virtuousness, nor for absorptions, nor for gnosis and insight. This Brahma life is lived for the sole preeminent purpose of emancipation of the mind (citta) alone, which is the quintessential final core.

AN 2.29  “within the sovereign mind one is established in the supreme Soul”

DN 2.81 ”Through Perfection becomes wisdom’s fulfillment of the mind (citta) freed from all defilements. That is-desire defilements, becomings defilements, and ignorance defilements.
This passage shows that citta pre-exists Avijja and is synonymous with the soul (atta’).

DN 2.233 "the light of mind (citta)"

SN 5.158 Maha’puriso, Maha’puriso I hear said venerable. What pray tell does Maha’puriso mean?” “A liberated mind (citta)-Soul, I say Shariputra, this is a Maha’puriso. Without a liberated mind (citta)-Soul Shariputra, one is not a Maha’puriso

AN 1.282  He gathers the mind (citta) inside the immortal realm”

SN 5.371 His mind (citta) after death goes to the supernal realm” SN 5.371

MN 1.36  Citta is said to be originally pure.

MN 1.114 They will find their Souls at peace, they will find tranquility of mind (citta)

MN 1.140 With the emancipated mind (citta) of a follower, bhikkhus, neither the god Indra, nor Brahma devas, nor Pajapati can discern him, [bemusing themselves that] “This is the basis for the Tathagata’s mind (citta).” How is this so? Within this Dhamma, followers, the Tathagata is without any mark by which to make a claim about him.

MN 1.213 Friend Shariputra, a follower delights in solitariness, and in delighting in solitariness he tranquilizes the mind (citta) in yoking it to the very Soul, he does not neglect his jhanas, he is endowed with insights, and perfectly devoid of the profane.

MN 1.235 A follower who has an emancipated mind (citta) possesses three transcendental qualities: transcendental illumination, transcendental mastery of the light, transcendental liberation.

MN 1.239 When suffering and feelings arise upon him, it does not penetrate into his mind (citta) since his mind (citta) is Soul become.

MN 1.249 When my steadfast mind (citta) was perfectly purified, perfectly illumined, stainless, utterly perfect, pliable, sturdy, fixed, and everlastingly determinate then I directed my mind (citta) towards the gnosis of the destruction of defilements. I knew thusly as it truly was such that: This is suffering, this is the source of suffering, this is the subjugation of suffering and this is the path of illumination leading away from all suffering.

MN 1.249 When my discourse is completed, Aggivessana, I make absorbed my mind (citta)upon the sign of my very Soul wherein I remain fixed, am subdued, and make it as unto this singleness. This is the bliss I perpetually reside within.

MN 1.279 When his steadfast mind (citta) was perfectly purified, perfectly illumined, stainless, utterly perfect, pliable, sturdy, fixed, and everlastingly determinate then he directs his mind (citta) towards the gnosis of the destruction of defilements. Knowing thus and seeing thus his mind (citta) is emancipated from sensual desires, his mind (citta) is emancipated from becoming, his mind (citta) is emancipated from ignorance.
AVIJJA (agnosis/ignorance) is 1st in paticca samuppada (contingent manifestation); the only thing in Buddhism which is antecedent/prior to Avijja is the Citta.

MN 1.296 Friend, how many contingencies are there for the perfection of making unmanifest the emancipation of mind (citta)? Two contingencies: turning away from determinately manifest phenomena and turning towards the unmanifest realm.

MN 1.298 Emancipation of the mind (citta) is the highest supernal.

MN 1.298 Of all types of unmanifest emancipations of mind (citta), the fixed unshakable emancipation of the mind (citta) is the highest supernal.

MN 1.298 The fixed unshakable emancipation of the mind (citta) is devoid of lusts, devoid of hate, and devoid of delusions.

MN 1.301 What is Samadhi for? Samadhi, friend, is for making the mind (citta) sovereign. (cittassa ekaggata’)

MN 1.301 When the mind (citta) is made to become, one gains Suchness of Soul.

Pat.isambhida’magga Att. 1.236  “To bring to unification the mind (citta) is to be fixed upon the Soul”

3.72 Followers, the Aryan mind (citta) is the taintless mind (citta) with which the Aryan path is endowed with

Pat.isambhida’magga Att. 1.236  “To bring to unification the mind (citta) is to be fixed upon the Soul”

Suttanipata Att. 2.410  “Mind (citta) has insight into the Soul”

Theragatha Att. #2 2.151 “The mind (citta) is the Soul”

Itivuttaka Att. 1.168. “The Supreme Soul is the mind (citta) yoked to steadfastness; the steadfast mind (citta) is dedicated to the Soul”

Sagathavagga Att. 1.237 “The Soul is the mind (citta)”

Sagathavagga Att. 1.112 “The mind (citta) envisions the Soul”

Maha'vagga Att. 3.118  “Followers, the Aryan mind (citta) is the mind (citta) without taints with which the Aryan path is endowed with; is the Aryan path made become”

MN 1.511 “For a long time I have been cheated, tricked and hoodwinked by my citta. For when grasping, I have been grasping onto form, for when grasping, I have been grasping onto feelings, , for when grasping, I have been grasping onto perceptions, for when grasping, I have been grasping onto experiences, for when grasping, I have been grasping onto sentience.