You said:
“A dhamma that initiates the cuti-patisandhi transition in arupa-realm is a vipaka but there can be other sensory inputs that are not vipaka. ”
In an arupa realm, that must come through the mind-door process.
Then your statement:”The sixth process that Tobias referred to, “manañca paṭicca dhammē ca uppajjāti manōviññāṇaṃ” initiated by a manōdvāravajjana citta.. It is not a good or bad kamma vipaka. It is a “functional citta” that can arise as needed.”
How do these two match each other, in your explanation?