user10967: According to this law, every phenomenon owes its origin to another
phenomenon prior to it. It may simply be expressed as “depending
on this, this originates”. An example of Dependent Origination in
nature is given below:
There being clouds in the sky it rains.
It having rained, the road becomes slippery.
The road becoming slippery, a man falls down.
The man having fallen down becomes injured.
Here a shower of rain depends on the clouds in the sky.
The road becoming slippery depends on the rain.
The fall of the man depends on the road becoming slippery.
The injury of the man depends upon his fall:
Conversely:
If there were no clouds in the sky, it would not have rained.
Then the road would not have become slippery.
Then the man would not have fallen.
Then he would not have become injured.
So this is understandable and clear to anyone. So can anyone explain (in simplified way)dependent origination step by step with practical examples? 

user8157: 5 minute explanation

Ignorance includes the asava (out-flows) of primal sensual desire & (past) becomings (refer to MN 9). Ignorance flows out creating agitated sankharas. 
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. 
Ignorant sankharas capture consciousness. Consciousness becomes preoccupied with & a slave to the sankharas (refer to SN 22.53). 
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"). 
The sense organs are also polluted by the ignorance sankharas and thus incline towards seeking external objects of desire. 
All of the above results in "contact with ignorance" (refer to SN 22.81) with external sense objects. 
Feeling from contact (refer to MN 148). 
Craving from feeling. 
Attachment from craving. 
Becoming, where the mind establishes itself in a sense-object (AN 3.76). 

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.
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). 
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). 
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


user43: okay, since you asked for a simple explanation... this is about as simple as I can make it:

Avidya: A newborn baby has no memories nor concepts, just a potential to learn.
Samskaras: Everything that happens leaves a trace, or imprint, on the baby mind.
Vijnana: As similar patterns happen again and again, baby begins to recognize them and classify in buckets by similarity and thus becomes minimally aware.
Namarupas: The baby begins to assemble recognizable features into individual objects.
Six doors: The baby begins to develop a notion of "here" and "there", and the doors connecting "here" with "there" (seeing, hearing etc.)
Contact: As objects disappear and reappear, the baby comes up with idea of "contact" or having the object.
Vedana: Baby notices that when some objects are present it feels good inside. So baby decides that this good feeling comes from the object.
Craving: From this, baby learns to miss a good object and to crave it again.
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.
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".
Jāti: From the notion of "I" comes self-identification with a living organism -- a human individuum.
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.

10967: <p>According to this law, every phenomenon owes its origin to another
phenomenon prior to it. It may simply be expressed as “depending
on this, this originates”. An example of Dependent Origination in
nature is given below:
There being clouds in the sky it rains.
It having rained, the road becomes slippery.
The road becoming slippery, a man falls down.
The man having fallen down becomes injured.
Here a shower of rain depends on the clouds in the sky.
The road becoming slippery depends on the rain.
The fall of the man depends on the road becoming slippery.
The injury of the man depends upon his fall:
Conversely:
If there were no clouds in the sky, it would not have rained.
Then the road would not have become slippery.
Then the man would not have fallen.
Then he would not have become injured.</p>

<p>So this is understandable and clear to anyone. So can anyone explain (in simplified way)dependent origination step by step with practical examples? </p>
 8157: <p>5 minute explanation</p>

<ol>
<li><p>Ignorance includes the asava (out-flows) of primal sensual desire &amp; (past) becomings (refer to MN 9). Ignorance flows out creating <strong><em>agitated</em></strong> sankharas. </p></li>
<li><p>Sankhara (kaya, vaci &amp; citta sankhara) is in &amp; out breathing, discursive (distracting) thoughts &amp; perceptions &amp; feelings (refer to MN 44). For example, when ignorance flows out, inwardly disturbed &amp; agitated breathing &amp; thoughts occur. </p></li>
<li><p>Ignorant sankharas capture consciousness. Consciousness becomes preoccupied with &amp; a slave to the sankharas (refer to SN 22.53). </p></li>
<li><p>The mind-body (nama-rupa) is also captured &amp; enslaved by the sankharas and "inclines" (<em>namati</em>) with the push of the ignorant sankharas (refer to MN 19, which refers to how the mind "inclines" with "inclination"). </p></li>
<li><p>The sense organs are also polluted by the ignorance sankharas and thus incline towards seeking external objects of desire. </p></li>
<li><p>All of the above results in "contact with ignorance" (refer to SN 22.81) with external sense objects. </p></li>
<li><p>Feeling from contact (refer to MN 148). </p></li>
<li><p>Craving from feeling. </p></li>
<li><p>Attachment from craving. </p></li>
<li><p>Becoming, where the mind establishes itself in a sense-object (AN 3.76). </p>

<ol start="11">
<li><p>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.</p></li>
<li><p>Aging &amp; death of "beings", such aging &amp; death of "myself", "my mother", "my father", "my wife", "my husband", "my child", "my favourite pop-star" (refer to SN 15.3). </p></li>
<li><p>Sorrow, lamentation, pain, grief despair &amp; the whole mass of suffering because of the aging &amp; death of imaginary "beings" superstitiously created from ignorance, craving &amp; attachment (refer to MN 87). </p></li>
<li><p>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. </p></li>
</ol></li>
</ol>

<blockquote>
  <p><em>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 <strong>self-identification</strong> described by the Blessed One."</em></p>
  
  <p><em>The craving that makes for further becoming — accompanied by passion &amp; delight, relishing now here &amp; now there — i.e., craving for sensual
  pleasure, craving for becoming, craving for non-becoming: This, friend
  Visakha, is the origination of <strong>self-identification</strong> described by the
  Blessed One."</em></p>
  
  <p><em>MN 44</em></p>
</blockquote>
 43: <p>okay, since you asked for a simple explanation... this is about as simple as I can make it:</p>

<ol>
<li><p><strong>Avidya:</strong> A newborn baby has no memories nor concepts, just a potential to learn.</p></li>
<li><p><strong>Samskaras:</strong> Everything that happens leaves a trace, or imprint, on the baby mind.</p></li>
<li><p><strong>Vijnana:</strong> As similar patterns happen again and again, baby begins to recognize them and classify in buckets by similarity and thus becomes minimally aware.</p></li>
<li><p><strong>Namarupas:</strong> The baby begins to assemble recognizable features into individual objects.</p></li>
<li><p><strong>Six doors:</strong> The baby begins to develop a notion of "here" and "there", and the doors connecting "here" with "there" (seeing, hearing etc.)</p></li>
<li><p><strong>Contact:</strong> As objects disappear and reappear, the baby comes up with idea of "contact" or having the object.</p></li>
<li><p><strong>Vedana:</strong> Baby notices that when some objects are present it feels good inside. So baby decides that this good feeling comes from the object.</p></li>
<li><p><strong>Craving:</strong> From this, baby learns to miss a good object and to crave it again.</p></li>
<li><p><strong>Upadana:</strong> 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.</p></li>
<li><p><strong>Bhava:</strong> 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".</p></li>
<li><p><strong>Jāti:</strong> From the notion of "I" comes self-identification with a living organism -- a human individuum.</p></li>
<li><p><strong>Jarā-marana:</strong> From the self-identification with an individuum comes idea of death and million other problems.</p></li>
</ol>

<p>The only real problem with this explanation... <strong>there is no baby</strong>! 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.</p>
