user11172: The concept of chuthi patisandhi cittas- ie. generation of patisandhi citta conditioned by chuthi citta in a minute fraction of a second- is a very important concept mentioned in Abhidhammaththa Sangaha. This is so important that only by describing the mechanism of chuthi-patisandhi in this way the main teaching of Buddhism that there is no soul or ego (anaththa) can be justified.  Can I find any reference in Abhidhamma Pitaka.

user111: Patisandhi citta is not conditioned by the Cuti citta. Cuti citta merely marks the end of that life. The Javanas that occur just before the Cuti citta determine the nature of the Patisandhi citta. Read more here: The mind at the time of death.

user8044: To undertstand “Cuti” and “Patisandhi “, first it is good to know the difference between bhava and jathi. When one gets a human bhava (existence), one could be born (jathi) many times in succession until that kammic energy runs out. This is why people can recall past lives in recent past. Otherwise, since the human existence is very rare, how would one remember so recent past lives?
There is no "gap" between two adjacent "bhava", i.e., no "antarabhava". There is only a single thought moment between cuti (death in the current bhava) and patisandhi (grasping the next bhava). Death of the physical body is not the end of the current bhava, unless the kammic energy for the current bhava has runs out. Patisandhi (“pati” is bond and “sandhi” is joining - thus patisandhi means joining a new life at the end of the old) happens in a thought moment in the body of the dying person; if the next life is human or animal, then the gandhabba for that life comes out of that body at the end of that last citta vithi.
The transition of a life stream from one existence (bhava) to another takes place during the last citta vithi of the present bhava, for example from a human to an animal or a deva. each of our sense inputs coming in though any one of the five physical senses is received and analyzed by the mind in a “citta vithi” (series of cittas) with 17 cittas. These are called pancadvara citta vithi. Pancadvara (“panca” + “dvara” where “panca” is five and “dvara” is door) means five (physical) doors.
To undewrstand this process better, one has to refer to citta vithi processes in Abhidhamma. It is a bit too complex to go into detail but to put it in a nutshell, as stated in “Cuti-Patisandhi – An Abhidhamma Description

“the last citta vithi of the old life with 17 citta run in the standard way: atita bhavanga, bhavanga calana, bhavanga upacceda, pancadvara vajjana, cakkhu vinnana, sampaticcana, santirana, vottapana, and then javana sequence (7 javana citta) starts. After the fifth javana citta, there are two more javana citta left. The sixth is the cuti citta and the seventh and last javana is the patisandhi citta.”
”In the last citta vithi, a previous kamma vipaka provides an arammana (thought object) associated with that kamma vipaka through one of the five sense doors: it is normally a visual or a sound associated with the new existence (bhava). Even though the person’s physical faculties may be very weak, the person will see or hear very clearly whatever the nimitta presented by the kamma vipaka. Then at the vottapana citta, the mind makes a decision to act on that arammana based on the person’s gathi. The person has no control of it. It is called, “kammaja pure jatha; cittaja pacce jatha”, i.e., kamma vipaka comes first, and then accordingly the javana citta flow grasping that new bhava.”
“First there is the vipaka citta; then it induces kamma sambhava. “Vipako kamma sambhavo” is initiated at the vottapana citta. The vottapana citta decides how to proceed with the arammana (object) that came from the kamma vipaka, and the being normally gets attached to that object via greed/hate and grasps a new existence in the javana cittathat follow. Thus “vipako kamma sambhavo” starts with the first javana citta. After 5 javana citta kammic energy is optimized, with each subsequent javana strengthening via asevana paccaya from the previous javana. The sixth one is called cuti citta, and the next citta grasps the new bhava.”
”Now let us take a look at the last citta vithi of the old life in detail. This citta vithi was started by the last bit of kammic energy from the old life, and it will run its course of 17 cittabefore it comes to an end. It is like throwing a stone; even though the energy was fully spent by the time the stone was released, the stone will be travelling until its energy is all spent. In the same way, even though the kammic energy for the old life has ended, the last citta vithi will run its course of 17 citta including the last two bhavanga citta after the 7 javana citta.”
“ In that last citta vithi, by the time atita bhavanga, bhavanga calana, and comes to bhavanga upacceda, the kammic vipaka from the old life are finished. Now what comes to the pancadvara is the kamma nimitta, asanna kamma, or a gathi nimitta; it is the vipaka citta that powers the new life: “kamma vipaka vajjanti”. It is received by the sampaticcana, santirana citta and then “vipaka kamma sambhavo” happens at the vottapana citta, i.e., a decision is made on what to do and this decision depends on the level of avijja (in the form of one’s gathi and asavas).”
“When this last citta vithi ends, the old hadaya vatthu is dead too; it had exhausted all its kammic power. The next citta vithi starts with a new hadaya vatthu in the new life that is powered by a new kamma beeja. The new hadaya vatthu if formed by the new kammaseed that was grasped at the 7th javana (the patisandhi citta), and immediately the first citta vithi for the new life starts. The gandhabba is formed and comes out of the dead body.”


11172: <p>The concept of chuthi patisandhi cittas- ie. generation of patisandhi citta conditioned by chuthi citta in a minute fraction of a second- is a very important concept mentioned in Abhidhammaththa Sangaha. This is so important that only by describing the mechanism of chuthi-patisandhi in this way the main teaching of Buddhism that there is no soul or ego (anaththa) can be justified.  Can I find any reference in Abhidhamma Pitaka.</p>
 111: <p>Patisandhi citta is not conditioned by the Cuti citta. Cuti citta merely marks the end of that life. The Javanas that occur just before the Cuti citta determine the nature of the Patisandhi citta. Read more here: <a href="https://www.accesstoinsight.org/lib/authors/mendis/wheel322.html#citta" rel="nofollow noreferrer">The mind at the time of death</a>.</p>
 8044: <p>To undertstand “Cuti” and “Patisandhi “, first it is good to know the difference between bhava and jathi. When one gets a human bhava (existence), one could be born (jathi) many times in succession until that kammic energy runs out. This is why people can recall past lives in recent past. Otherwise, since the human existence is very rare, how would one remember so recent past lives?</p>
<p>There is no &quot;gap&quot; between two adjacent &quot;bhava&quot;, i.e., no &quot;antarabhava&quot;. There is only a single thought moment between cuti (death in the current bhava) and patisandhi (grasping the next bhava). Death of the physical body is not the end of the current bhava, unless the kammic energy for the current bhava has runs out. Patisandhi (“pati” is bond and “sandhi” is joining - thus patisandhi means joining a new life at the end of the old) happens in a thought moment in the body of the dying person; if the next life is human or animal, then the gandhabba for that life comes out of that body at the end of that last citta vithi.</p>
<p>The transition of a life stream from one existence (bhava) to another takes place during the last citta vithi of the present bhava, for example from a human to an animal or a deva. each of our sense inputs coming in though any one of the five physical senses is received and analyzed by the mind in a “citta vithi” (series of cittas) with 17 cittas. These are called pancadvara citta vithi. Pancadvara (“panca” + “dvara” where “panca” is five and “dvara” is door) means five (physical) doors.</p>
<p>To undewrstand this process better, one has to refer to citta vithi processes in Abhidhamma. It is a bit too complex to go into detail but to put it in a nutshell, as stated in <a href="https://puredhamma.net/abhidhamma/gandhabbaya-manomaya-kaya/cuti-patisandhi-an-abhidhamma-description/" rel="nofollow noreferrer">“Cuti-Patisandhi – An Abhidhamma Description</a></p>
<blockquote>
<p>“the last citta vithi of the old life with 17 citta run in the standard way: atita bhavanga, bhavanga calana, bhavanga upacceda, pancadvara vajjana, cakkhu vinnana, sampaticcana, santirana, vottapana, and then javana sequence (7 javana citta) starts. After the fifth javana citta, there are two more javana citta left. The sixth is the cuti citta and the seventh and last javana is the patisandhi citta.”</p>
<p>”In the last citta vithi, a previous kamma vipaka provides an arammana (thought object) associated with that kamma vipaka through one of the five sense doors: it is normally a visual or a sound associated with the new existence (bhava). Even though the person’s physical faculties may be very weak, the person will see or hear very clearly whatever the nimitta presented by the kamma vipaka. Then at the vottapana citta, the mind makes a decision to act on that arammana based on the person’s gathi. The person has no control of it. It is called, “kammaja pure jatha; cittaja pacce jatha”, i.e., kamma vipaka comes first, and then accordingly the javana citta flow grasping that new bhava.”</p>
<p>“First there is the vipaka citta; then it induces kamma sambhava. “Vipako kamma sambhavo” is initiated at the vottapana citta. The vottapana citta decides how to proceed with the arammana (object) that came from the kamma vipaka, and the being normally gets attached to that object via greed/hate and grasps a new existence in the javana cittathat follow. Thus “vipako kamma sambhavo” starts with the first javana citta. After 5 javana citta kammic energy is optimized, with each subsequent javana strengthening via asevana paccaya from the previous javana. The sixth one is called cuti citta, and the next citta grasps the new bhava.”</p>
<p>”Now let us take a look at the last citta vithi of the old life in detail. This citta vithi was started by the last bit of kammic energy from the old life, and it will run its course of 17 cittabefore it comes to an end. It is like throwing a stone; even though the energy was fully spent by the time the stone was released, the stone will be travelling until its energy is all spent. In the same way, even though the kammic energy for the old life has ended, the last citta vithi will run its course of 17 citta including the last two bhavanga citta after the 7 javana citta.”</p>
<p>“ In that last citta vithi, by the time atita bhavanga, bhavanga calana, and comes to bhavanga upacceda, the kammic vipaka from the old life are finished. Now what comes to the pancadvara is the kamma nimitta, asanna kamma, or a gathi nimitta; it is the vipaka citta that powers the new life: “kamma vipaka vajjanti”. It is received by the sampaticcana, santirana citta and then “vipaka kamma sambhavo” happens at the vottapana citta, i.e., a decision is made on what to do and this decision depends on the level of avijja (in the form of one’s gathi and asavas).”</p>
<p>“When this last citta vithi ends, the old hadaya vatthu is dead too; it had exhausted all its kammic power. The next citta vithi starts with a new hadaya vatthu in the new life that is powered by a new kamma beeja. The new hadaya vatthu if formed by the new kammaseed that was grasped at the 7th javana (the patisandhi citta), and immediately the first citta vithi for the new life starts. The gandhabba is formed and comes out of the dead body.”</p>
</blockquote>
