What is paṭiccasamuppāda? Birth conditions aging and death
“Katamo ca, bhikkhave, paṭiccasamuppādo? Jātipaccayā, bhikkhave, jarāmaraṇaṁ. Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha: ‘jātipaccayā, bhikkhave, jarāmaraṇaṁ’.
“And what, bhikkhus, is dependent arising? Dependent on birth, aging and death come to be. Whether Tathāgatas arise or whether Tathāgatas do not arise, that principle remains established: the stability of the Dhamma, the fixed regularity of the Dhamma, and this specific conditionality. A Tathāgata fully awakens to it and penetrates it. Having fully awakened to it and penetrated it, he explains it, teaches it, makes it known, establishes it, discloses it, analyzes it, and makes it plain. He says, ‘See! Dependent on birth, bhikkhus, aging and death come to be.’”
The Buddha does not claim to have invented dependent arising. He discovers and penetrates an already operative conditional principle. Wherever there is jāti, there must be:
◉ aging
◉ alteration
◉ decline
◉ separation
◉ death
Birth is not simply an event that happened long ago. Whatever has arisen into a defined condition, status or identity has already entered the field of alteration and cessation. When something is internally taken as:
◉ I am this
◉ this belongs to me
◉ this is what I have become
the aging, alteration and loss of that condition become personally threatening.

Becoming conditions birth
Bhavapaccayā, bhikkhave, jāti. Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha: ‘bhavapaccayā, bhikkhave, jāti’.
“Dependent on becoming, bhikkhus, birth comes to be. Whether Tathāgatas arise or whether Tathāgatas do not arise, that principle remains established: the stability of the Dhamma, the fixed regularity of the Dhamma, and this specific conditionality. A Tathāgata fully awakens to it and penetrates it. Having fully awakened to it and penetrated it, he explains it, teaches it, makes it known, establishes it, discloses it, analyzes it, and makes it plain. He says, ‘See! Dependent on becoming, bhikkhus, birth comes to be.’” Bhava should not be reduced merely to a future rebirth. It is the process or field of becoming within which a corresponding birth can occur. When a particular kind of becoming is established, the appropriate identity is born within it. For example:
◉ sensual becoming supports the birth of a sensual identity
◉ angry becoming supports the birth of “the offended person
◉ professional becoming supports the birth of “my status and position
◉ meditative becoming can support the birth of “I am an advanced practitioner.” Where becoming is repeatedly cultivated, a corresponding “being” or identity appears

Clinging conditions becoming
Upādānapaccayā, bhikkhave, bhavo. Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha: ‘upādānapaccayā, bhikkhave, bhavo’.
“Dependent on clinging, bhikkhus, becoming comes to be.
Whether Tathāgatas arise or whether Tathāgatas do not arise, that principle remains established: the stability of the Dhamma, the fixed regularity of the Dhamma, and this specific conditionality. A Tathāgata fully awakens to it and penetrates it. Having fully awakened to it and penetrated it, he explains it, teaches it, makes it known, establishes it, discloses it, analyzes it, and makes it plain. He says, ‘See! Dependent on clinging, bhikkhus, becoming comes to be.’”
Upādāna means more than attachment. It is an active taking up, grasping, appropriating and sustaining.
The mind takes something up as:
◉ mine
◉ my view
◉ my practice
◉ my experience
◉ my tradition
◉ what I am
Through this taking up, a field of becoming is maintained. Clinging therefore supplies the fuel by which a particular form of existence and identity continues.

Craving conditions clinging
Taṇhāpaccayā, bhikkhave, upādānaṁ. Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha: ‘taṇhāpaccayā, bhikkhave, upādānaṁ’.
“Dependent on craving, bhikkhus, clinging comes to be. Whether Tathāgatas arise or whether Tathāgatas do not arise, that principle remains established: the stability of the Dhamma, the fixed regularity of the Dhamma, and this specific conditionality. A Tathāgata fully awakens to it and penetrates it. Having fully awakened to it and penetrated it, he explains it, teaches it, makes it known, establishes it, discloses it, analyzes it, and makes it plain. He says, ‘See! Dependent on craving, bhikkhus, clinging comes to be.’”
Taṇhā is thirst:
◉ thirst to obtain
◉ thirst to continue
◉ thirst to become
◉ thirst to remove
◉ thirst to annihilate
◉ thirst to prevent change
At the stage of taṇhā, the mind reaches toward or pushes against experience.
When this thirst is repeatedly acted upon, it hardens into upādāna:
◉ desire becomes possession;
◉ preference becomes identity;
◉ an opinion becomes “my truth”;
◉ an experience becomes “my attainment.”

Feeling conditions craving
Vedanāpaccayā, bhikkhave, taṇhā. Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha: ‘vedanāpaccayā, bhikkhave, taṇhā’.
“Dependent on feeling, bhikkhus, craving comes to be.
Whether Tathāgatas arise or whether Tathāgatas do not arise, that principle remains established: the stability of the Dhamma, the fixed regularity of the Dhamma, and this specific conditionality. A Tathāgata fully awakens to it and penetrates it. Having fully awakened to it and penetrated it, he explains it, teaches it, makes it known, establishes it, discloses it, analyzes it, and makes it plain. He says, ‘See! Dependent on feeling, bhikkhus, craving comes to be.’”
Vedanā is not limited to bodily sensation. It is the affective tone arising at all six sense doors:
◉ pleasant;
◉ painful;
◉ neither-painful-nor-pleasant.
Ordinarily:
◉ pleasant feeling produces thirst for continuation;
◉ painful feeling produces thirst for removal;
◉ neutral feeling produces ignorance, dullness or a search for stimulation.
The decisive practice point is therefore not merely to observe objects, but to understand the relationship between vedanā and taṇhā.
Feeling does not have to become craving. It becomes a condition for craving when it is met without understanding, restraint and clear comprehension.

Contact conditions feeling
Phassapaccayā, bhikkhave, vedanā. Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha: ‘phassapaccayā, bhikkhave, vedanā’.
“Dependent on contact, bhikkhus, feeling comes to be. Whether Tathāgatas arise or whether Tathāgatas do not arise, that principle remains established: the stability of the Dhamma, the fixed regularity of the Dhamma, and this specific conditionality. A Tathāgata fully awakens to it and penetrates it. Having fully awakened to it and penetrated it, he explains it, teaches it, makes it known, establishes it, discloses it, analyzes it, and makes it plain. He says, ‘See! Dependent on contact, bhikkhus, feeling comes to be.’”
Phassa is the coming together of:
◉ a sense base
◉ a corresponding object
◉ the corresponding consciousness.
For example: eye ->  visible form -> eye-consciousness. Their meeting is eye-contact. With that contact, a feeling-tone arises. This explains why vedanā is present not only with the body but also with:
◉ sights;
◉ sounds;
◉ smells;
◉ tastes;
◉ touches;
◉ mental objects.

The six sense bases condition contact
Saḷāyatanapaccayā, bhikkhave, phasso. Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha: ‘saḷāyatanapaccayā, bhikkhave, phasso’.
“Dependent on the six sense bases, bhikkhus, contact comes to be. Whether Tathāgatas arise or whether Tathāgatas do not arise, that principle remains established: the stability of the Dhamma, the fixed regularity of the Dhamma, and this specific conditionality. A Tathāgata fully awakens to it and penetrates it. Having fully awakened to it and penetrated it, he explains it, teaches it, makes it known, establishes it, discloses it, analyzes it, and makes it plain. He says, ‘See! Dependent on the six sense bases, bhikkhus, contact comes to be.’”
The six sense bases are:
◉ eye
◉ ear
◉ nose
◉ tongue
◉ body
◉ mind
Without the relevant sense base, the corresponding contact cannot occur. The inclusion of the mind as the sixth sense base is important. Thoughts, memories, images, views and expectations are mental objects. Contact with them gives rise to feeling just as contact with visible forms and sounds does. This is why guarding the sense doors includes guarding the mind door.

Name-and-form conditions the six sense bases
Nāmarūpapaccayā, bhikkhave, saḷāyatanaṁ. Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha: ‘nāmarūpapaccayā, bhikkhave, saḷāyatanaṁ’.
“Dependent on name-and-form, bhikkhus, the six sense bases come to be. Whether Tathāgatas arise or whether Tathāgatas do not arise, that principle remains established: the stability of the Dhamma, the fixed regularity of the Dhamma, and this specific conditionality. A Tathāgata fully awakens to it and penetrates it. Having fully awakened to it and penetrated it, he explains it, teaches it, makes it known, establishes it, discloses it, analyzes it, and makes it plain.
He says, ‘See! Dependent on name-and-form, bhikkhus, the six sense bases come to be.’” Nāma refers to the mental functions by which experience is received, recognized, intended, contacted and attended to.
It is traditionally explained through:
◉ vedanā — feeling
◉ saññā — recognition or perception
◉ cetanā — intention
◉ phassa — contact
◉ manasikāra — attention
Rūpa refers to material form
Together, nāma and rūpa form the psycho-physical organization through which the sixfold world is experienced.
The six sense bases do not operate as isolated instruments. Their meaningful functioning depends on this integrated mental-and-material organization.

Consciousness conditions name-and-form
Viññāṇapaccayā, bhikkhave, nāmarūpaṁ. Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha: ‘viññāṇapaccayā, bhikkhave, nāmarūpaṁ’.
“Dependent on consciousness, bhikkhus, name-and-form come to be. Whether Tathāgatas arise or whether Tathāgatas do not arise, that principle remains established: the stability of the Dhamma, the fixed regularity of the Dhamma, and this specific conditionality. A Tathāgata fully awakens to it and penetrates it. Having fully awakened to it and penetrated it, he explains it, teaches it, makes it known, establishes it, discloses it, analyzes it, and makes it plain.
He says, ‘See! Dependent on consciousness, bhikkhus, name-and-form come to be.’”
Viññāṇa is differentiated consciousness:
eye-consciousness; ear-consciousness; nose-consciousness; tongue-consciousness; body-consciousness; mind-consciousness. It is not presented as an independent observer standing outside experience. Without consciousness, name-and-form cannot manifest as an experienced world. At the same time, consciousness is itself conditioned and cannot be regarded as an eternal self or witness.

Volitional constructions condition consciousness
Saṅkhārapaccayā, bhikkhave, viññāṇaṁ. Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha: ‘saṅkhārapaccayā, bhikkhave, viññāṇaṁ’.
“Dependent on volitional constructions, bhikkhus, consciousness comes to be. Whether Tathāgatas arise or whether Tathāgatas do not arise, that principle remains established: the stability of the Dhamma, the fixed regularity of the Dhamma, and this specific conditionality. A Tathāgata fully awakens to it and penetrates it. Having fully awakened to it and penetrated it, he explains it, teaches it, makes it known, establishes it, discloses it, analyzes it, and makes it plain.
He says, ‘See! Dependent on volitional constructions, bhikkhus, consciousness comes to be.’”
Saṅkhārā are activities that construct, prepare, direct and condition experience. They operate bodily, verbally and mentally. Because of previously developed tendencies, intentions and constructions, consciousness becomes established and oriented in corresponding ways. Thus, one person may see an object through:
◉ desire
◉ fear
◉ jealousy
◉ compassion
◉ wisdom
The visible object may be similar, but the established constructions condition the manner in which consciousness manifests.

Ignorance conditions volitional constructions
Avijjāpaccayā, bhikkhave, saṅkhārā. Uppādā vā tathāgatānaṁ anuppādā vā tathāgatānaṁ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṁ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha: ‘avijjāpaccayā, bhikkhave, saṅkhārā’.
“Dependent on ignorance, bhikkhus, volitional constructions come to be. Whether Tathāgatas arise or whether Tathāgatas do not arise, that principle remains established: the stability of the Dhamma, the fixed regularity of the Dhamma, and this specific conditionality. A Tathāgata fully awakens to it and penetrates it. Having fully awakened to it and penetrated it, he explains it, teaches it, makes it known, establishes it, discloses it, analyzes it, and makes it plain. He says, ‘See! Dependent on ignorance, bhikkhus, volitional constructions come to be.’”
Avijjā is not merely the absence of information.
It is not knowing experience in terms of:
◉ suffering
◉ the arising of suffering
◉ the cessation of suffering
◉ the way leading to its cessation
Because the nature of experience is not understood, activities are constructed under the influence of:
◉ permanence
◉ satisfactoriness
◉ ownership
◉ identity
◉ control
Avijjā therefore conditions the very activities that continue the structure of suffering. However, as the next section makes clear, avijjā itself is conditioned, impermanent and capable of cessation. It is not a first cause or eternal principle. The precise meaning of paṭiccasamuppāda
Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā—ayaṁ vuccati, bhikkhave, paṭiccasamuppādo.
“Thus, bhikkhus, the suchness in this, its non-falseness, its non-otherwiseness and its specific conditionality: this is called dependent arising.” Explanation of the four expressions
Tathatā — suchness – The relationship operates in accordance with its nature. When the required conditions are established, the corresponding result occurs. This is not referring to a mystical substance called “suchness.” It refers to the dependability of the conditional relationship.
Avitathatā — non-falseness – The relationship does not deceive.
Craving accompanied by continued appropriation does not lead to freedom from appropriation. Clinging does not produce release. Birth does not avoid aging and death.
Anaññathatā — non-otherwiseness –  The relationship does not operate arbitrarily or become something entirely different. Feeling conditions craving when ignorance and habitual reaction are operating. Craving conditions clinging. Clinging conditions becoming.
Idappaccayatā — specific conditionality – Literally, it is the state of having this as condition. This is more precise than saying that everything causes everything else. It means: This particular phenomenon, under relevant conditions, supports the arising or continuation of that particular phenomenon.