“But, is arammana a condition, a state, a cause? … Is arammana a constituent element of one’s kammic profile?”
Is it necessary to dissect the concept to this level? It may not be helpful, and you may get lost in over intellectualizing things.
Numerous ārammaṇa come during waking hours. I was reading your post before writing this, so your post was an ārammaṇa for me at that time. Before that, I was reading a work email, so that work email was an ārammaṇa, etc., etc.
Do we need to get any deeper than this?
The crucial point is whether an ārammaṇa triggers defilements in the mind — such as lobha, dosa, moha. If it does then we strive to stop those defilements and cultivate the opposite qualities. That is meditation (bhavana), and is a different subject.
“Basically, let’s assume that a persons last thought is both the end and the starting point (citta vithi) and cuti patisandhi.
What comes next?”
Lal explained that, and it does sound like you got it, although it also seems like you are trying to dive a bit deeper than necessary.
Manomaya kaya (also called gandhabba for humans and animals) = hadaya vatthu + pasada rūpā.
citta vithis flow in the manomaya kaya.
The last citta vithi of one life is followed by the first citta vithi of the next life. If the next life is in a different realm then it is a new set of hadaya vatthu + pasada rūpā.
If it is still in the same human bhava, then the same set of hadaya vatthu + pasada rūpā exits the dead body, and will be pulled into a womb in the future. In the mean time, citta vithis are still flowing.
In the abhidhamma section, Lal described gandhabba and citta vithis in details, including the name of each citta in a citta vithi.
If that’s the level of details you are after then check that out.