I consider rebirth to be a special case of idappaccayatā, but it's rather pointless to insist on a special case in preference to the principle - rather, preference ought to be placed on seeing it for oneself, not accepting it as dogma. Therefore, meditation and the Noble Eightfold Path are proper foci, not rebirth doctrines and metaphysical realms beyond the ken of (nearly?) all of humanity. The Four Noble Truths can be explained to the most strident skeptic with benefit, but when rebirth is taken to be an essential explanatory tool the Dhamma becomes obscured, and it is for this reason alone that I seek to make this point:
Much is made of rebirth in the Sutta milieu, and rightly so given that this was the prevailing norm. Rebirth according to the Dhamma is the matrix within which the Buddha recast proto-Hindu karma according to his soteriological purpose. Rebirth may obtain, or it may not obtain, in the way in which one thinks. The point is not getting rebirth view right, the point is getting right view (& right intention, and so forth). Indeed, the Sammaditthi Sutta offers a number of ways of understanding sammaditthi without any recourse to rebirth at all.
Wholesome and unwholesome are defined according to whether or not an action of body, speech, or mind is conducive to liberation - not
whether or not such action is conducive to rebirth.
"Upali, the qualities of which you may know, 'These qualities do not lead to utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, nor to Unbinding': You may categorically hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'
"As for the qualities of which you may know, 'These qualities lead to utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding': You may categorically hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"
It is just as in this case:
"Now, Kalamas, one who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:
"'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.
"'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.
"'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.
"'But if no evil is done through acting, then I can assume myself pure in both respects.' This is the fourth assurance he acquires.
Disciples of the Buddha acquire assurance grounded not in knowledge of past and future states, but grounded in what can be observed here and now.
"Whenever you want to do a bodily action... While you are doing a bodily action... Having done a bodily action, you should reflect on it: 'This bodily action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful bodily action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities."
A view on rebirth is not required for practice. A view on rebirth is not required to explain Dhamma.