I had written the following points:

(1) There are four kinds of kamma relating to dying

moments:
Kamma-catukkas, four kinds of action: (i)
garuka-kamma, weighty kamma, (ii) aasanna-kamma,
death-proximate kamma, (iii) aacinna-kamma, habitual
kamma, (iv) katattaa-kamma, unspecified kamma.

(2) There are three kinds of signs relating to dying

moments:
Maranaasanna Nimittas, kamma-related objects: (i)
kamma, (ii) kamma-nimitta, (iii) gati-nimitta.

(3) Maranaasanna Vithi:

When maranaasanna-nimitta appears at one of the six
doors, the avajjana-citta (adverting consciousness)
will pick up the sense object and a stream of
consciousness, known as maranaasanna vithi, flows on.
In accordance with the kamma that is going to produce
next rebirth, an akusal or kudsala citta normally
functions 5 times as javanas in these vithis. These
javanas are known as maranaasanna-javanas.

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I was trying to establish the inter-relationship

between the above three subjects.

(a) Maranaasanna nimittas and Maranaasanna vithis.

The relationship between maranaasanna nimittas
(kamma-related objects) and maranaasanna vithis are
clearly described in maranaasanna vithis. When one of
the three maranaasanna nimittas strikes the
corresponding sense-door the maranaasanna vithi starts
to flow and after the dissolution of cuti citta the
person dies.

(b) Kamma-catukkas and Maranaasanna nimittas.

But the relationship between the kamma-catukkas (four
kinds of action) and the maranaasanna nimittas
(kamma-related objects) is not clearly described in
the books. But there must definitely be a connection
between these two groups, because these two groups are
responsible for the kind of rebirth in next life.

In maranaasanna vithis, it is said that an akusala or

kusala citta normally functions 5 times as javanas in
these vithis, and that these javanas are known as
‘maranaasanna-javanas.’ But the books do not
specifically mention that these akusala and kusala
cittas which are known as ‘maranaasanna-javanas’ are
indeed the kamma-catukkas (garuka-kamma, or
aasanna-kamma, or aacinna-kamma, or katattaa-kamma).
Therefore, it is not clear where and when these
kamma-catukkas arise.
Nevertheless, I consider that one of the
kamma-catukkas functions as maranaasanna-javanas in
maranaasanna vithis.

Thus I consider: “When one of the three maranaasanna

nimittas strikes the corresponding sense-door the
maranaasanna vithi starts to flow and one of the
kamma-catukkas functions as maranaasanna-javanas, and
these are followed by cuti-citta. After the
dissolution of cuti citta the person dies.”