Can someone provide explanation on dependent origination

Depending co-arising verbaliced, read with proper attention:

not-seeing/not-regarding dependend, fabricating/composing,

fabricating dependend, recognizing/knowing,

recognizing dependend, mind-mattering,

mind-mattering dependend, by-standing,

by-standing dependend, touching,

touching dependend, sensing/feeling,

sensing dependend, longing,

longing dependend, supporting/entertaining,

supporting dependend, becoming,

becoming depending, standing,

standing dependend, then decaying, dying, ...

Again: Paccaya Sutta: Requisite Conditions

"Now what is dependent co-arising? From birth [Stand/standing] as a requisite condition comes aging & death. Whether or not there is the arising of Tathagatas, this property stands — this regularity of the Dhamma, this orderliness of the Dhamma, this this/that conditionality. The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain, & says, 'Look.' From birth [Stand, standing] as a requisite condition comes aging & death.

From becoming as a requisite condition comes birth [standing]...

"From clinging/sustenance [supporting/entertaining] as a requisite condition comes becoming...

"From craving [longing] as a requisite condition comes clinging/sustenance [supporting/entertainging]...

"From feeling [sensing] as a requisite condition comes craving [longing]...

"From contact [touching] as a requisite condition comes feeling [sensing]...

"From the six sense media [by-standing] as a requisite condition comes contact [touching]...

"From name-&-form [mind- mattering] as a requisite condition come the six sense media [by-standing]...

"From consciousness [recognizing/knowing] as a requisite condition comes name-&-form [mind- mattering]...

"From fabrications [fabricating/composing] as a requisite condition comes consciousness [recognizing/knowing]...

"From ignorance [not-seeing (as it really is)] as a requisite condition come fabrications [fabricating/composing]. Whether or not there is the arising of Tathagatas, this property stands — this regularity of the Dhamma, this orderliness of the Dhamma, this this/that conditionality. The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain, & says, 'Look.' From ignorance [not-seeing] as a requisite condition come fabrications [fabricating]. What's there in this way is a reality, not an unreality, not other than what it seems, conditioned by this/that. This is called dependent co-arising.

"And what are dependently co-arisen phenomena? Aging & death are dependently co-arisen phenomena: inconstant, compounded, dependently co-arisen, subject to ending, subject to passing away, subject to fading, subject to cessation.

"And what are dependently co-arisen phenomena? Aging & death [decay] are dependently co-arisen phenomena: inconstant, compounded, dependently co-arisen, subject to ending, subject to passing away, subject to fading, subject to cessation.

"Birth [Stand/Is-tence] is a dependently co-arisen phenomenon...

"Becoming is a dependently co-arisen phenomenon...

"Clinging/sustenance [Entertainment/Hold-on] is a dependently co-arisen phenomenon...

"Craving [Longing] is a dependently co-arisen phenomenon...

"Feeling [Sense] is a dependently co-arisen phenomenon...

"Contact [Touch] is a dependently co-arisen phenomenon...

"The six sense media [By-Standing/Receiver] are dependently co-arisen phenomena...

"Name-&-form [Mind-matter/Name-object] is a dependently co-arisen phenomenon...

"Consciousness [Recognition/Awarness] is a dependently co-arisen phenomenon...

"Fabrications [Composing] are dependently co-arisen phenomena...

"Ignorance [Not-seeing (as it really is) is a dependently co-arisen phenomenon: inconstant, compounded, dependently co-arisen, subject to ending, subject to passing away, subject to fading, subject to cessation. These are called dependently co-arisen phenomena.

"When a disciple of the noble ones has seen well with right discernment this dependent co-arising & these dependently co-arisen phenomena as they have come to be, it is not possible that he would run after the past, thinking, 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past?' or that he would run after the future, thinking, 'Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' or that he would be inwardly perplexed about the immediate present, thinking, 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?' Such a thing is not possible. Why is that? Because the disciple of the noble ones has seen well with right discernment this dependent co-arising & these dependently co-arisen phenomena as they have come to be."

With not seeing comes fabrication

With fabrication comes aware

With aware comes name&matter

With name&matter comes Stand-by

With stand-by comes touching

With touching comes sensing

With sensing comes longing

With longing comes under-holding/entertaining

With under-holding comes becoming

With becoming comes Standing

With Standing comes Stress, Suffering and Fall

From birth as a condition, Suffering and Stress comes along.

And how is the cessation of Stress, Suffering and Fall?

(Good that Andrei Volkov modified his answer a little and pointed out an importance withit, since it is a major fault if doing or willing to bring an object, person, into play in this cain of cause and effect. So it's good to let go of that unuseful tries, out of faith for now, eternally. One does good to mark it as foolish way to try to be compassionate or over-smart while pulling Dhamma into the "dirt" of the world: e.g. identification)

[Note: This is a gift of Dhamma, not meant for commercial use or other lower wordily gains by ways of exchange or trade]

The answer what you looking for is very simple. What were you before becoming, a clean slate, although buddhist don't want to talk in terms of soul. A clean slate of soul when comes into living embodiment it gathers knowledge which others have been put into it. It's called conditioning or samskaras. So what you put into the slate so your life becomes. Then you search for that knowledge which removes the sankharas or conditioning altogether, you have land onto thing which exists before becoming I.e. the soul.

Then one knows with wisdom, the thing is never lost and not that it is now found. But the goal is responsible for search, which you already have.

As long as you are searching, you can't arrive at truth. When the search goes, one lands onto ones own light.

Dependent origination is like man is afraid of the shadow of his own light. That's the true delusion. He want to live in delusion because of not letting go of desires.

The real thing is that you are that Supreme Soul, before come into being and only witness to your actions. You already have an answer. Without the answers questions don't come into be. So why do the supreme soul romanticise the stuff of ignorance and want to forget his own light? May be there is something tempting in darkness of your own desire, that keeps on cling to life. Or perhaps it's you who wants to play with words and remain as it is!

Sammasambodhi doesn't mean that he knows everything, but living the life of union with the Master I.e the soul. So, ultimately those who awaken don't say 'I know' instead they say 'I know nothing'!

It is very simple, the difficult part is figuring out what are Clouds. Because until we know exactly what is a cloud we dont know exactly what causes its origination. Conventional physics teach that Clouds are Made of up parts like Water, Water made up of Molecules, Those of Atoms and Those of sub atomic Particles which do not behave like matter at all, cant be said to exist independent of observation and are therefore difficult to study and understand with logic, therefore it is difficult to know real causes for origination of phenomena. Especially phenomena hidden like the mind which cannot be observed like a cloud can be, The Tathagatas know the Dependent Origination of All (see Sabba Sutta).

can anyone explain (in simplified way) dependent origination

No, I can not. And if someone can, that one is a new buddha.

Why I can't?

Because there are sakkāya-diṭṭhi in every step of your sample above. But dependent origination explaining your each-sample-step's elements that sakkāya-diṭṭhi misunderstanding them as attā.

So, it looks like you asking the doctor for "dear doctor, could you explain the chemical composition, biological factor, and physic formula of each treatment guidelines' step, please. Also, could you explain them simply, like the treatment guidelines that you told me, please."

Why you still asking for the attā in the dependent origination which is taught to destroy attā-misunderstood?

Can someone provide explanation on dependent origination

Yes, tipitaka and commentary can.

1. The brief explanation of paṭiccasamuppāda are in S.N. Nidānavagga(pāli | trans), and K.N. Paṭisambhidāmagga (pāli | trans).
2. The medium explanation of paṭiccasamuppāda is in Abhi. Vibhaṅgo (pāli | trans).
3. The full explanation of paṭiccasamuppāda is in the path of purification (pāli | trans).
4. The brief explanation of meditation steps' is in K.N. Paṭisambhidāmagga, mātikā (pāli | trans), and abhidhammatthasaṅgaha chapter 9th (pāli | trans).
5. The medium explanation of meditation steps' is in K.N. Paṭisambhidāmagga, niddesa (pāli | trans).
6. The full explanation of meditation steps' is in the path of purification, understanding section, the 5 last purification (pāli | trans).

Do yo still not understand?

If you still not understand, it is because of translation version lacking, your ancient-buddhism-study-system knowledge lacking, or your tipitka-culture knowledge lacking.

While I use pāli version of pāli cannon, I almost never ask any questions about pāli cannons to the others. Because pāli cannons are very perfect in themselves. All questions and answers I need being inside there. I just to recite and memorize them before I learn them.

So, in tipitaka:

Buddha proclaims a Teaching that is good in the beginning, good in the middle, and good in the end, with the perfect meaning and phrasing.

Leigh Brasington recently released book called "Dependent Origination and Emptiness" which is available for dāna from http://sodapi.leighb.com/ . It is heavily based on Bhikkhu Buddhadasa's dhammatalks on the subject, discusses various interpretations of the dependent origination, their shortcomings and strengths.

The standard formula of dependent origination (paṭiccasamuppāda) is given in SN 12.1. The definition of every nidana is given in SN 12.2.

In the standard formula of dependent origination, every nidana that comes after, depends on the one that comes before, as the condition for arising. When the nidana before ceases, the nidana after ceases too.

Ignorance or avijja is the force of nature that gives rise to the mind-body phenomena, and also gives rise to the underlying tendencies that drive us towards craving. It's the natural or evolutionary instinct that drives us towards survival, sensual enjoyment and individual existence.

Dependent on ignorance, volitional formations (sankhara) arises. These are the physical and mental processes. The physical processes here refers to breathing and the rest of the processes like heart beating etc. (i.e. kaya sankhara). Mental processes are of two types. One is the "input path" which processes inputs (the six types of feelings) and produces mental states or cittas (i.e. citta sankhara), while the other is the "output path" which produces actions and words (i.e. vaci sankhara). This is based on MN 44.

Dependent on volitional formations, consciousness (vinnana) arises. SN 35.93 tells us that dependent on eyes and form, eye-consciousness arises. The six types of consciousness are related to the six sense media.

The way I see it, consciousness is the mind-body connection (where mind is "name" and body is "form"), and it's supported by:

Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress, for craving weaves one to being reborn in one state of existence or another.
AN 6.61

Dependent on consciousness, name-and-form (namarupa) arises. Name-and-form represents a mind-body system that operates together, like software-and-hardware. And if you read the definitions of "name" (feeling, perception, volition, contact, attention) and "form" (form made up of four great elements), they read like definitions of parts of mind and body respectively.

The body is called "form" because it is the form-sensor, that senses external forms. The mind is called "name" because it is the name-assigner, that assigns names to the forms sensed by the body. So the terms name(-assigner) and form(-sensor) describe functions of the mind and the body in the combination of namarupa.

Name-and-form (mind-body) has a mutually dependent relationship with the six types of consciousness according to SN 12.67, like two sheaves of reed leaning on each other.

To put it another way, the mind-body system (name-and-form) depends on the mind-body connection (consciousness) and the mind-body connection (consciousness) depends on the mind-body system (name-and-form).

The nidana of sankhara that comes before consciousness, is defined as bodily formations, verbal formations and mental formations. These represent the basic functioning or basic operations of the body and the mind, as separated or independent operations. Then when body and mind connects, we get consciousness which gives rise to the mind-body system and the mind-body system in turn sustains consciousness.

Depending on name-and-form (mind-body system), the six sense bases (salayatana) arises. And then dependent on the six sense bases, contact (phassa) arises. And then dependent on contact, feeling (vedana) arises.

SN 35.93 tells us that dependent on eyes and form, eye-consciousness arises. Then, the meeting of the three (eye, forms, eye-consciousness) gives rise to eye-contact. Eye-contact gives rise to feeling (sensation) born of eye-contact. The same applies to the other sense media and their objects of sensation.

So, consciousness here, is the mind-body connection. Eye-consciousness plus the physical eye, gives rise to the eye base. And similarly for the rest of the sense bases. The six sense bases refer to the six sense organs working with the six sense-consciousness (mind-body connections).

Contact is the meeting of the three - eye, eye-consciousness and forms, or you can say it's the eye base meeting forms. Then this gives rise to feeling (vedana), which is the mental input captured from the sense media.

I see the six sense bases as the six types of consciousness scanning the input of the six physical sense media through the mind-body system. Then when they meet the six types of sense objects, we get the six types of contacts.

Feeling (vedana) which is the mental input based on the six sense media contacts are then identified by the faculty of perception (sanna) based on memory, and then thoughts are produced based on concept proliferation/ objectification-classification/ reification (papanca). How this works is explained in this answer with details about the train of thought arising from papanca by the mechanisms of vitakka and vicara. All this takes place in the mind (nama) part of the mind-body system (namarupa).

Also:

What one feels, one perceives. What one perceives, one thinks about. What one thinks about, one mentally proliferates. What a person mentally proliferates is the source through which perceptions and notions due to mental proliferation impacts one regarding past, future and present forms cognizable through the eye."
MN 18

Next, dependent on feelings, craving (tanha) arises. Craving is a habit of reification (papanca) as explained in this answer. Reification or papanca is explained in this answer. There are 3 types of craving - sensual, becoming and non-becoming.

Clinging (upadana) arises dependent on craving. That's when the mind is attached to what it has experienced before, with respect to sensual pleasures and views. The mind has constructed likes and dislikes.

Existence or becoming (bhava) arises dependent on clinging. That's when the mind constructs worlds of mental formations (please see this answer), or perhaps you can call it mental realities. For e.g. a rich person may have a different mental world from a poor person. A man may have a different mental world from a woman. A person staying in one country may have a different mental world from a person staying in another country. Now, people are living with the mental reality of the Covid pandemic, which is a mental existence.

Then this gives rise to the birth (jati) of the mental idea of the self, or individual identity, for e.g. the mental identity of a rich white man by the name of "James", living in Canada, who works as a lawyer, and is married etc. Please see this answer. Here, we can tell the story of the "carrier of the burden" (SN 12.22) by the name of "James", how he was born, how he grew up etc.

The birth of the mental idea of the self gives rise to the rest of suffering i.e. aging, disease and death (jara-marana). "Death" here refers to the fear or terror of death, of the individual identity (e.g. "James"). An arahant (fully liberated one) becomes deathless, meaning he becomes free from the fear and terror of death of individual identity. Also partially covered by this answer.

What about rebirth?

That refers to the cessation of the old mental individual identity and the arising of the new mental individual identity, from one mind-moment to the next mind-moment. The mind-moments cease and arise along with contact. So, this happens when one contact ceases and a new one arises. Craving is what sustains the continuity from one mental individual identity to the next.

Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, for craving weaves one to being reborn in one state of existence or another.

Identity, reverends, is one end. The origin of identity is the second end. The cessation of identity is the middle. And craving is the seamstress, for craving weaves one to being reborn in one state of existence or another.
AN 6.61

“When a being has laid down this body but has not yet been reborn in another body, I declare that it is fuelled by craving. For on that occasion craving is its fuel.”
SN 44.9

Please read this answer (south indian monkey trap) which explains the connection between ignorance and suffering, as well as why cultivation of wisdom is needed, to weaken ignorance, to diminish craving, which reduces suffering.

For the arahant (fully liberated one), please see this answer. Here, ignorance, craving, clinging, becoming or existence, birth and the rest of suffering are fully extinguished. However, for the living arahant, the five aggregates (and therefore also volitional formations, consciousness, name-and-form, six sense bases and feelings) are still operating without craving or clinging, and without burning with the fires of passion, aversion and delusion. When the arahant passes away, all of these ceases.

5 minute explanation

1. Ignorance includes the asava (out-flows) of primal sensual desire & (past) becomings (refer to MN 9). Ignorance flows out creating agitated sankharas.

2. Sankhara (kaya, vaci & citta sankhara) is in & out breathing, discursive (distracting) thoughts & perceptions & feelings (refer to MN 44). For example, when ignorance flows out, inwardly disturbed & agitated breathing & thoughts occur.

3. Ignorant sankharas capture consciousness. Consciousness becomes preoccupied with & a slave to the sankharas (refer to SN 22.53).

4. The mind-body (nama-rupa) is also captured & enslaved by the sankharas and "inclines" (namati) with the push of the ignorant sankharas (refer to MN 19, which refers to how the mind "inclines" with "inclination").

5. The sense organs are also polluted by the ignorance sankharas and thus incline towards seeking external objects of desire.

6. All of the above results in "contact with ignorance" (refer to SN 22.81) with external sense objects.

7. Feeling from contact (refer to MN 148).

8. Craving from feeling.

9. Attachment from craving.

10. Becoming, where the mind establishes itself in a sense-object (AN 3.76).

    11. Birth, the production of the idea or convention of "beings" ("satta") from the beguiling appearance ('manifestation') of the aggregates, such as the ideas of "myself", "my mother", "my father", "my friend", "my enemy", etc; refer to SN 23.2 and SN 5.10.

    12. Aging & death of "beings", such aging & death of "myself", "my mother", "my father", "my wife", "my husband", "my child", "my favourite pop-star" (refer to SN 15.3).

    13. Sorrow, lamentation, pain, grief despair & the whole mass of suffering because of the aging & death of imaginary "beings" superstitiously created from ignorance, craving & attachment (refer to MN 87).

    14. For example, when people or aggregates who are strangers die, there is no suffering because no self-related-identities have been created by the ignorant mind.

There are these five clung-to-aggregates, friend Visakha: form as a clung-to-aggregate, feeling as a clung-to-aggregate, perception as a clung-to-aggregate, fabrications as a clung-to-aggregate, consciousness as a clung-to-aggregate. These five clung-to-aggregates are the self-identification described by the Blessed One."

The craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming: This, friend Visakha, is the origination of self-identification described by the Blessed One."

MN 44

okay, since you asked for a simple explanation... this is about as simple as I can make it:

1. Avidya: A newborn baby has no memories nor concepts, just a potential to learn.

2. Samskaras: Everything that happens leaves a trace, or imprint, on the baby mind.

3. Vijnana: As similar patterns happen again and again, baby begins to recognize them and classify in buckets by similarity and thus becomes minimally aware.

4. Namarupas: The baby begins to assemble recognizable features into individual objects.

5. Six doors: The baby begins to develop a notion of "here" and "there", and the doors connecting "here" with "there" (seeing, hearing etc.)

6. Contact: As objects disappear and reappear, the baby comes up with idea of "contact" or having the object.

7. Vedana: Baby notices that when some objects are present it feels good inside. So baby decides that this good feeling comes from the object.

8. Craving: From this, baby learns to miss a good object and to crave it again.

9. Upadana: As this craving becomes obsessive, the baby learns to make the contact its goal and to work towards the goal, in order to experience the good feeling again.

10. Bhava: As baby learns to crave, work towards a goal, and enjoy the gratification, it develops a notion of self or "I". Because it has the same obsessive thought of the goal from the initial desire, through working on it, and until receiving gratification. This obsessive craving becomes "I".

11. Jāti: From the notion of "I" comes self-identification with a living organism -- a human individuum.

12. Jarā-marana: From the self-identification with an individuum comes idea of death and million other problems.

The only real problem with this explanation... there is no baby! Baby is an object we learned to assemble. Which is why Buddha's original language is more precise, even if cryptic. "Ignorance" -> "Samskaras" -> "Vijnana" and so on. But if we put aside nitpicking about reification inevitable to any casual explanation, and just focus on the main idea, at least this explanation gives us a hint what Dependent Origination could be about.