The vanished moment is hypochondria. It cannot pass or upload anything to the future although it still is able to cause new moment effects.

The past vanished moment are not upload anything to its effect moments. It just causes its effect to arise. However, the effects are able to arise as the same habit, e.g. same object and same feeling, because of Upanissaya Paccaya.
The vanished moment is hypochondria. It cannot pass or upload anything to the future although it still is able to cause new moment effects.
For example, I can smile when I thinking of my dead sister however she vanished and doesn't upload anything to me, she just causes me to smile.

Mind doesn't arise depend on only object

In abihdhamma (chapter 1-5 for mind&mind factor, chapter 6 for matter&nibbāna, chapter 8 for paṭiccasamuppāda&paññatti):
1 moment can separate to 3 sub-moments: arising, standing, and vanishing (upāda, ṭhiti, bhaṅgha).
1 matter moment = 17 mind/mind factor moments.
Paṭiccasamuppāda = cycle system of matter, mind, and mind factor.
Nibbāna = the opposite side of paṭiccasamuppāda.
Paññatti = imagination of mind&mind factors about paṭiccasamuppāda or nibbāna (everything).

• So, paññatti has no 3 sub-moments, we can't count it's moment.
• I.E. you can imagine "I get wings to fly", but it doesn't mean you really get wings. If the wings never get 3 sub-moments, arising/standing/vanishing, it is just imagination, not truth. However, something is imagination bases on truth, such as bird's wings. Because wings are imagination as well, but they base on the matter, which can get 3 sub-moments. So, bird can fly.

The explanation

1. Most of jhāna object is paññatti. No one can count paññatti-object's moment, because it never arise/standing/vanish.
2. Another, some jhāna has mind or perception as object. But that object is the past, which already vanished. Mind can know the present object as the present while it is taking a present moment (still in arising, standing, or vanishing state). but for the past or future object, mind can know it as it is unlimited. Similitude as we can see the present passing through car just the moment it is in our vision. But we can think of that passed/coming car, which being out of vision, unlimited.

By both case above, although the object is not present, the mind still can know it.
If mind have to arise depend on only object, we must know everything even when we are sleeping.

Seventeen thought moments explains the Dependent Origination

In a closer analysis of these two, I felt both these concepts address the same.

Yes, it is. Whole of abhidhamma is describing the insight meditation's object. But the object of insight meditation is every conditional arising stuffs. So, abhidhamma must describe everything in paṭiccasamuppāda.

ie: Seventeen thought moments explains the Dependent Origination.

Avijjā and kamma in the past, create the present paṭisandhi/bhavaṅga/cuti-mind(viññāna/manāyatana)-paṭiccasamuppāda, it's mind factors-paṭiccasamuppāda (nāma-paṭiccasamuppāda), and it's depending on matters (rūpa-paṭiccasamuppāda).

Then that bhavaṅga-mind-paṭiccasamuppāda's vanishing+contact-paṭiccasamuppāda of outside matter/inside mind āyatana-paṭiccasamuppāda create pañcadvārāvajjana-mind-paṭiccasamuppāda.

Then that pañcadvārāvajjana-mind-paṭiccasamuppāda +contact-paṭiccasamuppāda of outside matter/inside eye/etc āyatana-paṭiccasamuppāda create inside eye-mind/etc āyatana-paṭiccasamuppāda.

Then that inside eye-mind/etc āyatana-paṭiccasamuppāda. +contact-paṭiccasamuppāda of outside matter/inside mind āyatana-paṭiccasamuppāda create inside santīraṇa mind āyatana-paṭiccasamuppāda.

Etc.

This is just the example. There is many detail which I can explain in a few day.

Thoughts and meditation

Question:

Meditation as a whole states that 'Remain untouched to what goes in the mind. Let front door and back door be opened. Don't serve tea to the thoughts.' But at some point it is pretty confusing that do i really need to remain untouched to the thoughts. Like sometimes, the thoughts of the spirits, gods comes into the mind. Do they need to be discarded? But, as we know the mind in itself never stops thinking.

Answer:

Meditation as a whole states that 'Remain untouched to what goes in the mind. Let front door and back door be opened. Don't serve tea to the thoughts.'

Meditation as a whole states that 'Remain untouched to the other objects goes in the mind, except just one meditation-object such as breath of ānāpānassati. Let front door and back door be opened for those other objects until they still not disturb your meditation. Don't serve the other teas to the thoughts. Let the thoughts go on meditation-object only.'

Samatha-meditation-object is unwholesome-mind's direct enemy, such as breath of ānāpānassati-meditation (distraction's and doubt's enermy), inner foods of āhārepaṭikūlasaññā-meditation (food attachment's enemy), etc.

Vipassanā-meditation-object is 3 characteristics of whole arising and vanishing effects which are caused by causes.

But at some point it is pretty confusing that do i really need to remain untouched to the thoughts. Like sometimes, the thoughts of the spirits, gods comes into the mind. Do they need to be discarded?

Samatha-meditation: yes, at all, except just meditation's object.

Vipassanā-meditation: while vipassanā meditation going on, the practitioner analyses spirits, gods as 5 aggregates then he focus on 5 aggregates' 3 characteristics. So, if the practitioner's thoughts are not processing like that, now he is a wanderer, not practitioner.

But, as we know the mind in itself never stops thinking.

So, the practitioner must (1) avoids the unwholesome-thought's physical actions by the virtual, then (2) avoids the unwholesome-thought's objects by samatha-meditation, jhāna, and then (3) destroys attachments with whole possible-arising-chance of unwholesome-thought by vipassanā-meditation.

Most behavior depend on decision

In abhidhamma.-
There are 4 type of minds:

1. wholesome-root functional mind, good kamma.
2. unwholesome-root functional mind, bad kamma.
3. root's effect functional mind, kamma's fruit.
4. rootless functional mind, neither kamma nor fruit.

In one's life process:

1. human born just by wholesome kamma, but some organ, i.e. cyst, can arise by unwholesome kamma after born.
2. kamma has making body-sense for touching touch.

each mind's full process at body-sense:

3. contact of 3 dhātu: 1) touch arise & 2) body-sense arise & 3) 4th mind arise for to decide the kind of 3th mind, wholesome-effect/unwholesome-effect, that compatible with that touch (same time).
4. then 3rd mind knows that touch at body-sense, both are arose by kamma-cause.
5. then another 3rd minds know that touch by kamma-cause 2 times.
6. then touch is reached by 4th mind again for to decide the kind of 1st, 2nd, or 4th minds should arise to do new kamma in body.
7. then 7 times arising of 1st or 2nd mind and do new kamma.
8. then 2 times arising of 3rd minds.
9. then body vanished.
10. Above mind process, at body sense, can loop moreover trillion times per second, uncountable. There are more types of mind process than I show in this answer, this is just the example.

You can see that we receive fruit of old kamma and make new kamma in the same process and the same body.
His bad behavior is 1st, 2nd, and 4th mind. Just 3rd mind and a cyst organ are kamma's fruit.
So, the cyst organ is not a main cause of bad behavior. But previous bad behavior is the main cause of present bad behavior.
The cyst organ is just a fruit of the past bad behavior. It maybe one of side cause, but it is not the main cause. A human maybe feel very hurt and hard to decide to make arising of wholesome mind or unwholesome mind because of hurt at body-sense at 4th step but the decision is the 6th step. So, the 7th step is done by his decision in 6th step, not by kamma.
In the other hand: many example in tipitaka and commentary shown that there were many arahanta who were suffered at body-sense, but no one of arahanta have unwholesome-kamma, bad behavior.