hetusamuppannā ca dhammā.

[auto]

https://suttacentral.net/an6.97/en/sujato

“Mendicants, these are the six benefits of realizing the fruit of stream-entry. “Chayime, bhikkhave, ānisaṃsā sotāpattiphalasacchikiriyāya.
What six? Katame cha?
You’re bound for the true teaching.
You’re not liable to decline.
You suffer only for a limited period.
You have unshared knowledge.
You’ve clearly seen causes and the phenomena that arise from causes.
Saddhammaniyato hoti,
aparihānadhammo hoti,
pariyantakatassa dukkhaṃ hoti,
asādhāraṇena ñāṇena samannāgato hoti,
hetu cassa sudiṭṭho,
hetusamuppannā ca dhammā.
These are the six benefits of realizing the fruit of stream-entry.” Ime kho, bhikkhave, cha ānisaṃsā sotāpattiphalasacchikiriyāyā”ti.

hetusamuppannā ca dhammā.
You’ve clearly seen causes and the phenomena that arise from causes.

http://dictionary.sutta.org/browse/s/samuppanna

samuppannaPTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Samuppanna，[saṁ+uppanna] arisen，produced，come about Sn．168，599； Dhs．1035．（Page 688）

http://dictionary.sutta.org/browse/h/hetu

hetuPTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Hetu，[Vedic hetu，fr．hi to impel] 1．cause，reason，condition S.I，134； A.III，440 sq.； Dhs.595，1053； Vism.450； Tikp 11，233，239．In the older use paccaya and hetu are almost identical as synonyms，e．g．n’atthi hetu n’atthi paccayo D.I，53； aṭṭha hetū aṭṭha paccayā D.III，284 sq.； cp．S.III，69 sq.； D.II，107； M.I，407； A.I，55 sq.，66，200； IV，151 sq.； but later they were differentiated ..

--paccaya the moral causal relation，the first of the 24 Paccayas in the Paṭṭhāna Tikp 1 sq.，23 sq.，60 sq.，287，320； Dukp 8，41 sq.； Vism.532； VbhA.174．--pabhava arising from a cause，conditioned Vin.I，40； DhA.I，92．--vāda the theory of cause，as adj．“proclaimer of a cause，” name of a sect M.I，409； opp．ahetu-vāda “denier of a cause” （also a sect） M.I，408； ahetu-vādin id．J.V，228，241 （=Jtm 149）．（Page 733）

not only causes and conditions, but seen phenomena what arise from causes.

"hetu cassa sudiṭṭho",- "You have unshared knowledge".

http://dictionary.sutta.org/browse/d/diṭṭha

diṭṭhaPTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Diṭṭha，1 [Sk．dṛṣṭa，pp．of *dassati] 1．seen； a° not seen D.I，222 （a°+avedita asacchikata）； M.I，3 sq．（diṭṭhaṁ diṭṭhato sañjānāti）； Sn.147 （diṭṭhā vā ye vā addiṭṭhā），995 （na me diṭṭho ito pubbe na ssuto ．．．Satthā）； J.II，154； III，278； Pv.I，23 （sāmaṁ d.=seen by yourself）； 33 （id.）．-- nt．diṭṭhaṁ a vision J.III，416．-- Since sight is the principal sense of perception as well as of apperception （cp．cakkhu），that which is seen is the chief representation of any sense-impression，& diṭṭha combd with suta （heard） and muta （sensed by means of smell，taste & touch），to which viññāta （apperceived by the mind） is often joined，gives a complete analysis of that which comprises all means of cognition & recognition..

any different translations?

[auto]

this maybe help to understand the picture

https://suttacentral.net/an6.93/en/sujato

“Mendicants, these six things can’t be done. “Chayimāni, bhikkhave, abhabbaṭṭhānāni.
What six? Katamāni cha?
A person accomplished in view can’t take conditions to be permanent, happiness, or self.
They can’t do deeds with fixed result in the next life.
They can’t fall back on purification through noisy, superstitious rites.
They can’t seek outside of the Buddhist community for those worthy of religious donations.
Abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagantuṃ,
abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagantuṃ,
abhabbo diṭṭhisampanno puggalo kañci dhammaṃ attato upagantuṃ,
abhabbo diṭṭhisampanno puggalo ānantariyaṃ kammaṃ kātuṃ,
abhabbo diṭṭhisampanno puggalo kotūhalamaṅgalena suddhiṃ paccāgantuṃ,
abhabbo diṭṭhisampanno puggalo ito bahiddhā dakkhiṇeyyaṃ gavesituṃ.
These are the six things that can’t be done.” Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti.

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They can’t do deeds with fixed result in the next life.
abhabbo diṭṭhisampanno puggalo ānantariyaṃ kammaṃ kātuṃ,

http://dictionary.sutta.org/browse/a/antara

Antara，（adj.） [Vedic antara，cp. Gr. e]/ntera = Sk. antra （see anta3），Lat. interus fr. prep. inter. See also ante & anto]. Primary meanings are “inside” and “in between”； as adj. “inner”； in prep. use & in cpds. “inside，in between”. Further development of meaning is with a view of contrasting the （two） sides of the inside relation，i. e. having a space between，different from； thus nt. antaraṁ difference.

IV. anantara （adj.） having or leaving nothing in between i. e. immediately following，incessant，next，adjoining J.IV，139； Miln.382 （solid； DhA.I，397； PvA.63 （tadantaraṁ immediately hereafter），92 （immed. preceding），97 （next in caste）. See also abbhantara.