The term paṭiccasamuppāda does not occur in the Anguttara. even shortening things to paṭiccasam reveals only 6 occurrences in AN, all in AN10.93.
Why is this important doctrinal term absent from a whole Nikaya?
Paṭiccasamuppanna is an adjective. Its found in the SN and MN, such as:
Ignorance is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
These are called the dependently originated phenomena.
Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā.
SN 12.20
When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises.
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
That conditioned phenomenon is born from that.
tatojo so saṅkhāro.
So that conditioned phenomenon is impermanent, conditioned, and dependently originated.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
SN 22.81
In many ways the Buddha has said that consciousness is dependently originated, since without a cause, consciousness does not come to be.”
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
MN 38
After the DN, my impression is the AN is the least authoritative collection. It seems much of the AN was compiled for lay people. The AN has lots of unusual general entertaining stuff, such as samatha vs vipassana, ending the asava in the 1st jhana, multitudes of Noble People, etc. This said, dependent origination is found in AN 3.61 as the Second Noble Truth.
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thanks @CurlyCarl , any idea why it’s confined to AN10.93 in the AN? or why no other words of the form \ paṭiccasam occur anywhere in AN?
or why idappaccayatā doesn’t occur there?
A quick search, I cannot find much, except avijjāpaccayā in AN 4.195. AN 7.11 and AN 10.61 are also useful suttas about ignorance. AN 3.76 & AN 3.77 are useful about bhava. Possibly because the AN is the ‘Numbered Collection’, dependent origination sort of didn’t fit in to any specific numeric category. Who knows?
AN 10.61 & AN 10.62 have idappaccayā. 
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I was going to say exactly that. It’s not surprising at all that it doesn’t appear much.
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There also is no book on the eightfold path in the Anguttara eights. Why? Because it was already included in the Samyutta. Same with Dependent Arising, most stuff on it was already put in SN12. This says nothing about the authenticity of the whole Anguttara or anything like that. It just tells you something about how the texts were arranged.
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Was cettainly not meant as a leading question relating to stratification, I am just genuinely curious, AN is definitely not my strong suite.
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There’s also the “purpose” of the AN, which is less about fine doctrinal points (like the SN). The AN is more about (in Sujato’s words) “things which are useful every day”
A useful framework to keep in mind (from Bhikkhu Bodhi) is that the four books serve four different stages in a monk’s (ideolized) career: The DN was for engaging non-Buddhists or non-committed Buddhists, the MN is about immersing new monks in the religious outlook, the SN is for analyzing finer points of the doctrine, and the AN has many easy-to-remember outlines for crafting engaging Dhamma talks.
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Though the word aṭṭhaṅgikamagga isn’t found in the Book of the Eights, the factors themselves are given thrice, in AN8.13, AN8.34 and AN8.118.
Then in the Book of the Tens the factors occur numerous times, albeit with the addition of sammāñāṇa and sammāvimutti.
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Yup.
The list of factors of dependent arising is also found in AN by the way. For example AN3.61. But that the main texts were already included in SN largely explains why some terms arent found in AN.
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thanks @Sunyo ! as far as I can tell the DO factors are listed only at AN3.61 and AN10.92 paṭiccasamuppāda is mentioned only at AN10.93 and nowhere else in AN.
So it’s pretty rare to see wither the term or the list in AN.
Metta