Each reality has many aspects in self because it is arised by many causes, except nibbāna. Also, those, many aspects of each reality, are the answers that why it, each reality, makes many effects, too.
Buddha taught just some aspect or some paccaya of an effect, because of the ability of listener. It doesn't mean an effect has just that paccaya in that sutta. Buddha can not teach everything to low ability people. Buddha choose some part of reality and sammuti, that proper for specific listener, then author each sutta to make that listener access to insight 4 noble truths to enlighten. If too much the listener may bored, but if too less the listener may doubt.
But in the full ability such as sāriputta, buddha teach him full causes and effects. So commentary said that abhidhamma, that is very advance in detail of realities (causes and effect), was learned by sāriputta.
This topic is the reason that why buddha taught abhidhamma to sāriputta, and why commentaries often said that abhidhamma is vipassanā's object. Also, the answer that why Mun Bhuridatta often carries abhidhammatthasaṅgaha pocket book with himself.
See: Palileyyakasuttaṃ, anupadasuttaṃ and mahātaṇhakkhayasutta.
VS
sankhara-paṭiccasamuppāda is apuññā[included avijjā]/puññā/ānañjābhisaṅkhāra that caused by contact (phassa), also. Loop.
See: use pali, that I gave, to search yourself, such as kusalasaññā, domanassā pāpakā akusalā (for vedanā), etc.
You must recite tipitaka to understand this answers. Also, you must notice the real life, too. This topic is about life, not just alphabet. For the example "can phassa arise without vedanā?", "Has or not self cakkhu-samphassajāvedanā, without color&consciousness?", etc.
Buddha taught just some aspect or some paccaya of an effect, because of the ability of listener. It doesn't mean an effect has just that paccaya in that sutta. Buddha can not teach everything to low ability people. Buddha choose some part of reality and sammuti, that proper for specific listener, then author each sutta to make that listener access to insight 4 noble truths to enlighten. If too much the listener may bored, but if too less the listener may doubt.
But in the full ability such as sāriputta, buddha teach him full causes and effects. So commentary said that abhidhamma, that is very advance in detail of realities (causes and effect), was learned by sāriputta.
This topic is the reason that why buddha taught abhidhamma to sāriputta, and why commentaries often said that abhidhamma is vipassanā's object. Also, the answer that why Mun Bhuridatta often carries abhidhammatthasaṅgaha pocket book with himself.
The Answer
Rupa caused (hetu) by elements vs rupa conditioned (paccaya) by consciousness.4 great matters, 24 matters' elements and some consciousnesses are causes for each other in the same time by sahajātapaccaya.
See: Palileyyakasuttaṃ, anupadasuttaṃ and mahātaṇhakkhayasutta.
Sankhara caused (hetu) by contact vs sankhara conditioned (paccaya) by ignorance. Feeling, perception & intention caused (hetu) by contact vs contact conditioned (paccaya) by sense media conditioned (paccaya) by feeling, perception & intention (nāma). Consciousness caused (hetu) by namarupa vs namarupa conditioned (paccaya) by consciousness.Vedanā/saññā/sankhara-khandha (akusala[included avijjā], kusala, and āneñja-kusala) caused by contact (phassa), that caused by 18 dhātū (eye-color-eye consciousness,...). 6 āyatana (in 18 dhātu) caused by nāma-rūpa because of sahajāta-paccaya (see the first answer). Nāma-rūpa caused by consciousness because of mano pubbaṅgamādhammā (indriya-paccaya). Indriya-paccaya is one part of sahajāta-paccaya. Consciousness caused by saṅkhāra because of mano pubbaṅgamādhammā, too.
VS
sankhara-paṭiccasamuppāda is apuññā[included avijjā]/puññā/ānañjābhisaṅkhāra that caused by contact (phassa), also. Loop.
See: use pali, that I gave, to search yourself, such as kusalasaññā, domanassā pāpakā akusalā (for vedanā), etc.
You must recite tipitaka to understand this answers. Also, you must notice the real life, too. This topic is about life, not just alphabet. For the example "can phassa arise without vedanā?", "Has or not self cakkhu-samphassajāvedanā, without color&consciousness?", etc.
