Doctrine about the cycle of Dependent origination (DO) have given in various suttas, like Dependent origination (Paṭiccasamuppādasuttaṃ), Analysis of Dependent Origination (Vibhaṅgasuttaṃ), Vipassi (Vipassisuttaṃ), Kaccana Gotta (Kaccānagottasuttaṃ), Prerequisites (Upanisasuttaṃ) and Volition (Cetanāsuttaṃ), which all belong to the same Nidānavagga - The Book of Casuation. DO have also been explained in Right View sutta (Sammādiṭṭhisuttaṃ), which contains a thorough analysis of each of the twelve factors (dvāsasaṅga) and applies the four noble truth (cattāri ariyasaccāni) context. All this suttas deals in different ways with movement of the consciousness to a new existence.
Like the Vibhaṅga Sutta, the Mahā Taṇhāsaṅkhaya Sutta, too, presents dependent arising in its order of arising and in its order of ceasing. This formula is an example of dependent arising in a synchronic cycle, that is, in the course of an individual’s life. The Bahudhātuka Sutta presents the formula by first making a statement of the general principle of specific conditionality (idappaccayatā), followed by both sequences together. The sutta that follows the Vibhaṅga Sutta in the Book of Causality (Nidānavagga) of the Saṁyutta Nikāya is the Paṭipadā Sutta, where the forward formula (dependent arising) is called “the wrong way” (micchāpaṭipadā) and the reverse formula (dependent ending) “the right way” (sammāpaṭipadā). The seven sutta’s that follow the Paṭipadā Sutta describe the awakening of the six past Buddhas, wiz: (1) Vipassī (Vipassisuttaṃ), (2) Sikhī (Sikhīsuttaṃ), (3) Vessabhū (Vessabhusuttaṃ), (4) Kakusandha (Kakusandhasuttaṃ), (5) Konāgamana (Konāgamanasuttaṃ), (6) Kassapa (Kassapasuttaṃ) and (7) Gotama (Gotamasuttaṃ), as the discovery of dependent arising and its ending.
It is important to mention that according to the Buddha explanation in Anurādha Sutta, he has not taught anything else than suffering (dukkha) and how to get rid of it:
Sādhu sādhu anurādha, pubbe cāhaṃ anurādha, etarahi ca dukkhañce va paññāpemi dukkhassa ca nirodhanti.
Good, good, Anurādha! Formerly, Anurādha, and also now, I make known just suffering and the cessation of suffering.
In The Analysis of Dependent Origination (Paṭiccasamuppādasuttaṃ) Buddha has explained, what is the meaning of DO as follow:
“And what, bhikkhus, is dependent origination? With ignorance as condition, volitional formations [come to be]; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination.” 
The whole formula meets today's modern logic, which says that “This being, that exists; that through the arising of this arises. This not being, that does not exist; that through the ceasing of this ceases.” This structural principle underlies almost every aspect of the Buddha’s teaching.
According to Bhikkhu Bodhi explanation, DO formula works as follows:
Because of (1) ignorance (avijjā), lack of direct knowledge of the Four Noble Truths, a person engages in volitional actions, wholesome (kusala) and unwholesam (akusala) activities of body, speech, and mind; these are (2) volitional formations (saṅkhārā), in other words, kamma. Volitional formations sustain consciousness from one life to the next and determine where it re-arises; in this way volitional formations condition (3) consciousness (viññāṇa). Along with consciousness, beginning from the moment of conception, comes (4) “name-and-form” (nāmarūpa), the sentient organism with its physical form (rūpa) and its sensitive and cognitive capacities (nāma). The sentient organism is equipped with (5) six sense bases (saḷāyatana), the five physical sense faculties and the mind as organ of cognition. The sense bases allow (6) contact (phassa) to occur between consciousness and its objects, and contact conditions (7) feeling (vedanā). Called into play by feeling, (8) craving (taṇhā) arises, and when craving intensifies it gives rise to (9) clinging (upādāna), tight attachment to the objects of desire through sensuality and wrong views. Impelled by our attachments, we again engage in volitional actions pregnant with (10) a new existence (bhava). At death this potential for new existence is actualized in a new life beginning with (11) birth (jāti) and ending in (12) aging-and-death (jarāmaraṇa). 
It is important to understand that in doctrine of the Buddha, there is no re-birth or incarnation. There is no English word corresponding exactly to the Pali word bhava, which mean ‘becoming to the existence’. According to the Buddhas teaching, nothing can be re-born or born again - there is only arising and passing or appear and disappear of consciousness.
The 1st factor of DO is ignorance (avijjā) of dukkha, of the origin of dukkha, cessation of dukkha and of the right path leading to the cessation of dukkha.  This kind on lack of direct knowledge of the Four Noble Truths leads a person in volitional (cetanā) activities of body (kāya-kamma), speech (vacī-kamma), and mind (mano-kamma). According to the Abhidhamma, avijjā includes ignorance of the past, of the future, the past and future (pubbanta, aparanta, pubbantāparanta) and of DO. Dukkhasutta lists three kinds of dukkha: (1) the suffering due to pain, (2) the suffering due to formation and (3) the suffering due to change.
Right view regarding the karma (kammassakatā sammā-diṭṭhi) means, that only two things, wholesome (kusala) and unwholesome (akusala) actions performed by all beings, are their own properties that always accompany them wherever they may wander in many existences. Volitional activities also called kamma-formations. These postulate the kammic cause for new appearance (bhava), thereby extending the cycle of birth (jāti) and aging-and-death (jarāmaraṇa) or saṃsāra.
Because of ignorance of kamma and its results, people perform all sorts of unwholesome activities for immediate self-benefit. Because of delusion thinking that sensual pleasures and jhānic ecstasy are real forms of happiness, people perform dāna, sīla and bhāvanā so that they can attain such happiness in this life or in future lives through rebirth as men, devas or brahmas. Thus people accumulate both moral (kusala) and immoral (akusala) kamma (sankhāra) as a result of ignorance.
The 2nd factor of DO is volitional formations (sankhārā), which covers bodily volition (kaya-sankhāra), verbal volition (vacī-sankhāra) and mental volition (mano-sankhāra). According to the Abhidhamma, sankhārā also contains a meritorious formations or good karma (puññābhisankhāra), de-meritorious formations or bad karma (apuññābhisankhāra) and fixed formations or special meritorious karma (āneñjābhisankhāra). Sankhāra is the same as kammabhava in the sense that both condition the process of new coming or manifestation of kamma.
The 3rd factor of DO is consciousness (viññāṇa). There is 6 kind of consciousness: (1) eye-consciousness (cakkhu-viññāṇa), (2) ear-consciousness (sota-viññāṇa), (3) nose-consciousness (ghāna-viññāṇa), (4) tongue-consciousness (jivhā-viññāṇa), (5) body-consciousness (kāya-viññāṇa), and (6) mind-consciousness (mano-viññāṇa).
The 4th factor of DO is mind-body (nama-rūpa) - that, what we call the personality, “where in contrast with nāma (as abstract, logical, invisible or mind-factor), rūpa represents the visible (material) factor, resembling kāya.” Therefore, it can be said, that a man is made up of nāma and rūpa.
The 5th factor of DO is the six sense bases or organs of sense (saḷāyatana) (and the six objects) viz., eye (cakkhu), ear (sota), nose (ghāna), tongue (jivhā), body (kāya), and mind (mano) (or as objects: forms, sounds, odors, tastes, tangible things, ideas).
The 6th factor of DO is contact (phassa) as sense or sense-impression. Phassa furnishes the contact between the sense object, the sense organ and the citta (consciousness). For example, the contact between visual object, visual organ (eye) and eye-consciousness (cakkhu-viññāṇa) is accomplished by phassa.
The 7th factor of DO is feeling (vedanā) or sensation. Feelings of pleasure (sukhā), pain (dukkhā) and indifference or neither-painful-nor-pleasant (adukkhamasukhā) arising from impingement on eye, ear, nose, tongue, body and mind. Feeling can be divided also into five kinds: sukhaṃ, dukkhaṃ, somanassaṃ, domanassaṃ and upekkhā. In Saṃyutta is given as well categories of 2 to 108 modes of vedanā, but mostly talking of emotions using the basic threefold classification.
The 8th factor of DO is craving (taṇhā). Taṇhā arises when the sense organs come into contact with the outside world there follow sensation and feeling, and these (if, there is no mastery over them) result in taṇhā.
There is different kind of taṇhā divisions. The best known is threefold division viz., (1) craving for sensuous pleasure (kāma-taṇhā), (2) for rebirth (anywhere, but especially in heaven) (bhava-taṇhā), or (3) for no rebirth (vibhava-taṇhā). Another group of 3 aims of taṇhā is given as kāma-taṇhā, rūpa-taṇhā and arūpa-taṇhā and yet another as rūpa-taṇhā, arūpa-taṇhā and nirodha-taṇhā. Sixfold taṇhā classification are founded relating to the 6 objects of sense or sensations (bāhirāni āyatanāni), viz. craving for forms (rūpa-taṇhā); craving for sounds (sadda-taṇhā); craving for smells (gandha-taṇhā); craving for tastes (rasa-taṇhā); craving for bodily sensations (poṭṭhabba-taṇhā); craving for mind objects (dhamma-taṇhā).
Taṇhā binds a man to the chain of saṃsāra, of being reborn and dying again and again until Arahantship or nibbāna is attained, taṇhā destroyed, and the cause alike of sorrow and of future births removed.
The 9th factor of DO is grasping (upādanā) or clinging. Upādāna lit. means substratum by means of which an active process is kept alive or going. Four kind of clinging’s are (1) clinging to sense objects (kāmupādanā), that is, sights, sounds, smells, tastes and bodily sensations; (2) clinging to views (diṭṭhupādanā); (3) clinging to rules and observances, believing that in themselves these rules and observances lead to purity (sīlabbatupādanā); and (4) clinging to the concept of “I” or “self” (attaupādanā), creating a false idea of self (atta) and then clinging to this idea.
The 10th factor of DO is becoming (bhava), and the three spheres of existence are the sense-sphere (kāma-bhava), the fine-material sphere (rūpa-bhava) and the immaterial sphere (arūpa-bhava).
The 11th factor of DO is birth (jāti) or “future life” as disposition to be born again, “former life” as cause of this life. Jāti is a condition precedent of age, sickness and death, and is fraught with sorrow, pain and disappointment. It is itself the final outcome of a kamma, resting on avijjā, performed in anterior births. Essentially, this means (re-)appearance or birth of the five aggregates or so-called personality (pancupādānakkhandhā) the factors of the fivefold clinging to existence.
The 12th factor of DO is aging and death (jarāmaraṇa). Jarā: the aging process, the fading of the faculties; and maraṇa: the breaking up of the khandhas, the dissolution of the life principle or life faculty (jīvitindriya), death. Alternatively, the degeneration and dissolution of specific phenomena. After a being is born, aging and death will follow as inevitable consequence. This is because every ultimate reality has the characteristics of arising or coming into existence, birth (uppāda), existing or duration (ṭhiti) and dissolving (bhanga). So aging and death must unavoidably follow bhava. They are the primary effects of bhava, as a consequence of bhava, sorrow (soka), lamentation (parideva), pain (dukkha), grief (domanassa) and trouble, turbulence (upāyāsa) may also arise. These five kinds of dukkhas are inescapable consequences of bhava.
In this chain of events, we
see one incident depends on one prior to it and gives rise to one after it.
Everything that we find in this world can be brought in a chain of dependence
like this. Nothing can originate without depending on something else previous
to it, and no originated thing can be conceived of, which does not give rise to
something else in its turn. Thus the process goes on. Anything can be traced
upwards to where it originated from and everything can also be traced downwards
to that which is produced depending on it. Thus DO formula conforms,
that liberation does not come from outside, from matter, because rūpa is just subject to the nāma, which constant, uninterruptedly
 Saṃyutta Nikāya contains three identical named suttas, which deal with volition (cetanā), but each in a different way viz.: Cetanāsuttaṃ (S.II.65), Dutiya cetanā suttaṃ (S.II.66) and Tatiyacetanāsuttaṃ (S.II.67).
 Piya Tan (tr.), “(Paṭiccasamuppāda) Vibhaṅga Sutta: The Discourse on the Analysis (of Dependent Arising)”, Dharmafarer, 2003, Retrieved on 06 October 2015, from
 Bhikku Bodhi (tr.), The Connected Discourses of the Buddha: A Translation of the Saṃyutta Nikāya, (Boston: Wisdom Publication, 2000), p. 938.
 Ibid., p. 533.
 Ibid., p. 518.
 The division corresponds to the Four Noble Truths given in Buddha’s first sutta, Dhammacakkappavattana Sutta (S.V.420).
 Ledi Sayādaw, Maggaṅī Dīpanī: A Manual of the Path Factors, (England: Association for Insight Meditation, 1984), p. 1.
 Chan Khoon San, Buddhism Course, (Malaysia: Chan Khoon San Publication, 2006), p. 71.
 Vibh.6. (Suttantabhājanīyaṃ, § 3-5).
 D.ii.58, 308; S.IV.68 sq.; VbhA.19.
 PED., p. 1289.
 Dukkhavihārasuttaṃ (KN.4.28).
 Mehm Tin Mon, The Essence of Buddha Abhidhamma, (Yangon: Mya Mon Yadanar Publication, 1995), p. 67.
 Satipaṭṭhānasuttaṃ (M.I.57-58). The same is given at D.III.275; S.II.53, 82 and IV.207.
 S.iv.223 sq.
 According to the Atthasālinī, “All feelings have the function of experiencing the taste, the flavour of an object”, (I, Part IV, Chapter I, 109).
 PED., p. 676.
 D.ii.58; Ps.i.6 sq.
 PED., p. 360.
 PED., p. 647.
 P. A. Payutto, Dependent Origination: The Buddhist Law of Conditionality, (Bangkok: Chandrapen Publishing House, 2011), p. 32.
 Tatiya Anāthapiṇḍikasuttaṃ, (S.v.388).
 Chan Khoon San, Op. Cit. p. 64.