The vanished moment is hypochondria. It cannot pass or upload anything to the future although it still is able to cause new moment effects.

The past vanished moment are not upload anything to its effect moments. It just causes its effect to arise. However, the effects are able to arise as the same habit, e.g. same object and same feeling, because of Upanissaya Paccaya.
The vanished moment is hypochondria. It cannot pass or upload anything to the future although it still is able to cause new moment effects.
For example, I can smile when I thinking of my dead sister however she vanished and doesn't upload anything to me, she just causes me to smile.

Rebirth appears in both sutta and abhidhamma (Paṭisandhi, Okkamati, Jāti); Fear of Rebirth; Sutta-Connection

Related topic: https://unmixedtheravada.blogspot.com/2019/01/consciousness-in-mn-49-dn-11-is-wrong.html

1. MN 38 of Sāti-bhikkhu is about the single consciousness traveling, viññāna-sakkāya-diṭṭhi. It never arises or vanishes, independent form the origination, and can control itself through the new body/life.
   But Paṭisandhi of Abhidhamma is about many various aggregates conditioning each other by many methods.
   

   For the example, a human rebirth has 33 mental factors+1 consciousnesses+30 matters are conascence depending on each other. They all depending on their past karmma mental factor, which depending on its 33 conascence mental factors+1 consciousness+many matters (rebirth from matter-realm). All those consciousnesses, mental factors, and matters also are depending on their uncountable previous arisen consciousnesses, mental factors, and matters. This is just a brief example. There is millions more explanation in 12 briefed abhidhamma-piṭaka-canons. It still is only little Leaves in Buddha's hand

   By the above example, you can see Paṭisandhi, it's conditioners, and it's conditioned things are depending on many other conditioners. They all are not independent, cannot control itself, so it is completely different from MN 38.
   The main idea of Vipassanā Meditation is the practitioner can realize impermanent, suffering, and non-self more and more when the practitioner analyzes aggregates' conditioners more and more in detail.
2. Paṭisandhi, the re-linking, is a term of bh.Sāriputta, the great follower, it often appears in every bh.Sāriputta's canon because he is the representative of the Buddha at Buddha-living-time in AN Ekakanipāta Ekapuggalavagga, so it is his job to explain Buddha's teaching. It appeared in MN Mahāgosiṅgasālasutta that most of the foremost Buddha's followers go listen to Sāriputta's sermon.
3. Buddha uses many various other words which mean "rebirth" instead of bh. Sāriputta's "Paṭisandhi". See my answer in this question, and notice the words using of quoted sutta in that answer, it is using in the next.
4. Bh.Sāriputta defined "Paṭisandhi" from DN 15 Mahāvagga Mahānidānasutta:
   

   Name-&-Form
   “‘From consciousness as a requisite condition comes name-&-form.’ Thus it has been said. And this is the way to understand how from consciousness as a requisite condition comes name-&-form. If consciousness were not to descend into the mother’s womb, would name-&-form take shape in the womb?”
   “No, lord.”
   “If, after descending into the womb, consciousness were to depart, would name-&-form be produced for this world?”
   “No, lord.”
   “If the consciousness of the young boy or girl were to be cut off, would name-&-form ripen, grow, and reach maturity?”
   “No, lord.”
   “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for name-&-form, i.e., consciousness.
   Consciousness
   “From name-&-form as a requisite condition comes consciousness.’ Thus it has been said. And this is the way to understand how from name-&-form as a requisite condition comes consciousness. If consciousness were not to gain a foothold in name-&-form, would a coming-into-play of the origination of birth, aging, death, and stress in the future be discerned?”
   “No, lord.”
   “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for consciousness, i.e., name-&-form.
   “This is the extent to which there is birth, aging, death, passing away, and re-arising. This is the extent to which there are means of designation, expression, and delineation. This is the extent to which the dimension of discernment extends, the extent to which the cycle revolves for the manifesting [discernibility] of this world—i.e., name-&-form together with consciousness.

5. Buddha didn't answer the ten questions of bh. Māluṅkya in MN CūḷaMāluṅkyOvādasuttaṃ because bh. Māluṅkya, young, was caving four gains at that time. The story appears in MN MahāMāluṅkyOvādasuttaṃ, AN Māluṅkayaputtasuttaṃ when bh.Maluṅkaya got old, KN Thera. MaluṅkayaputtaTheraGathā after old bh.Māluṅkaya enlightened, and you can see in their Atthakathā as well.
   However actually, Buddha already answered it in DN1 Brahmajālasuttaṃ, and Buddha described the dependent origination part of DN1 in DN 15 Mahāvagga Mahānidānasutta quoted above.
6. Even Tipitaka and Atthakathā are written on papers as the public domain license, they still recite&memorize orally in Mahāvihāra Theravāda Buddhist Line, such as Pa-Auk. We never deny people to comment on Tipitaka and Atthakathā, but it's Mahāvihāra Tipiṭaka Memorizer Right to adjust the tipiṭaka users' misunderstood because we have lesser of the lacking in reading because through 2600 years we still recite&memorize Tipitaka and Atthakathā, not just read through.
   The similitude is the chemist who has recited, memorized, and learned about the periodic table and the formulas from the past chemist generation to generation.
7. If one still want to see their past life, your welcome to Pa-Auk monastery. Here you can practice to recalling your past life as long as you can, but you must meditate Jhāna before the recalling step.
8. Actually, abhidhammic people not often talk about the rebirth too much in our daily life because we already have known of the rebirth in detail. People Fear What They Don't Understand, so abhidhammic people have no fear in rebirth either there is the real rebirth or not. We don't debate people to protect "rebirth theory" and "no rebirth theory" because we are not eternalist and nihilism. We just explain people's misunderstood of "rebirth" in tipitaka-pali to keep Tipitaka goes on till 5000 years because the "no rebirth theory" supporters are trying to cut many sutta off Tipiṭaka. This is dangerous equal to the "rebirth theory" supporters try to add the new sutta into Tipiṭaka.
9. Are the "no rebirth theory" supporters are fearing of the rebirth? Why they often talk about the rebirth without the understood of it in detail? Is that ignorant of the rebirth information leading them to be fear of the rebirth? Is it the main cause that they try to cut many sutta about heaven and hell off Tipiṭaka? Is it called doubt-fetter in SN12.20 Paccayasutta?
   

   "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."

the craving-practice leads to the origin of feeling

From SN 36.23:

Paṭipadā is placing at the same position of upādāna (clinging), so we can find the answer in the sutta that including clinging, craving, and feeling together, such as the four noble truth in Sutta. See Saṃ. Ma. DhammacakkappavattanaSutta:

"Now this, monks, is the noble truth of stress:1 Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.
"And this, monks, is the noble truth of the origination of stress: 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.

The feeling is an aggregate, and the craving origins clinging-aggregates, so the practicing of craving origin the feeling aggregate. See Sutta. Ma. U. Mahāpuṇṇamasuttaṃ:

"Monk, these are the five clinging-aggregates, i.e., form as a clinging-aggregate, feeling... perception... fabrications... consciousness as a clinging-aggregate."

Therefore, the last question in SN 36.23 is about the noble eightfold path of the four noble truth:

Q:What’s the origin of feeling? katamā nu kho, bhante, vedanā?
...
A: Feeling originates from contact. Phassasamudayā vedanāsamudayo.
...
Q: What’s the practice that leads to the origin of feeling? katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā?
...
A: Craving is the practice that leads to the origin of feeling. Taṇhā vedanāsamudayagāminī paṭipadā.
...
Q: What’s the cessation of feeling? Katamo vedanānirodho?
...
A: When contact ceases, feeling ceases. Phassanirodhā vedanānirodho.
...
Q: What’s the practice that leads to the cessation of feeling? katamā vedanānirodhagāminī paṭipadā?
...
A: The practice that leads to the cessation of feelings is simply this
noble eightfold path, that is:
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā,
seyyathidaṃ—
right view, right thought, right speech, right action, right
livelihood, right effort, right mindfulness, and right immersion.
sammādiṭṭhi … pe … sammāsamādhi.
...

In AN 4.171, what is “reincarnation where the intention of others is effective”?

Per commentary, this passage refers to "devas corrupted by the mind" (Manopadosika-deva), living in the world of the Four Great Kings. When they get angry with one another their mutual anger leads to their mutual deaths.
Here are descriptions of Manopadosika-deva from different sources:
Buddhist Dictionary. Manual of Buddhist Terms & Doctrines (4th Edition) by Ven. Nyanatiloka:

Manopadosika-deva: ‘the celestial beings corruptible by temper’, are a class of devas (q.v.) of the sensuous sphere. “They spend their time in becoming annoyed with one another, and getting into a temper, and thus by being bodily and mentally exhausted, they pass from that world” (D. 1; 24).

The "Dictionary of Pali Proper Names" by G. P. Malalasekera:

A class of devas living in the Cātummahārājika world (DA.i.114; AA.ii.544; MNid.108). They burn continually with envy one against another (Buddhaghosa relates a story illustrating this in DA.i.114) and their hearts become ill disposed and debauched. Their bodies thus become feeble and their minds imbecile, and, as a consequence, they fall from their state (D.i.20; iii.32). The Manopadosikā were among those present at the preaching of the Mahāsamaya Sutta (D.ii.260). They are so called because their minds are debauched by envy (dosassa anudahanatāya) (VibhA.498).

Brahmajāla Sutta (DN 1) translated from the Pali by Bhikkhu Bodhi:

There are, bhikkhus, certain gods called 'corrupted by mind.' These gods contemplate one another with excessive envy. As a consequence their minds becomes corrupted by anger towards one another. When their minds are corrupted by anger, their bodies and minds become exhausted and consequently, they pass away from that plane.

Brahmajāla Sutta (DN 1) translated by Bhikkhu Sujato:

There are gods named ‘malevolent’. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that group of gods.

So, one deva's hatred towards another deva provokes hatred in that deva towards the first, causing a vicious circle, and this very hatred exhausts their spirits until they fall from their godly state.
One deva's hatred is not his own deliberate intention but is merely a reaction to another deva's hatred. Therefore the deva falls from his state and comes to a different state through an "intention of other".
It's interesting how the vicious circle of judgement starts not through one of the devas performing some unwelcomed act to another, but rather through both spending too much time wondering about the other's attitude to oneself.
I suppose this basically means that not all karma is strictly personal. While in the simplest cases sentient beings inherit their own karma, there are cases when they create (bad) karma for one another, and there are cases when a karmic pattern emerges spontaneously from a background of ignorance - not through anyone's fault.
On a side note, per my (Russian) dictionary, attabhāvapaṭilābhe is not "reincarnation" but "a state of personal existence".
by Andrei Volkov @https://buddhism.stackexchange.com/a/30153/10100.

---------------------

I agree with Andrei Volkov explanation, which follows to it's atthakathā. However, for the perfect understood by sutta, not only atthakathā, I write this answer.

1. There is a reincarnation where one’s own intention is effective, not that of others. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati, no parasañcetanā.

By atthakathā, above text refers to DN Brahmajālasuttaṃ:

7. ‘And what is the second?

‘There are, brethren, certain gods called the “Debauched by Pleasure” [155]. ‘For ages they pass their time in the pursuit of the laughter and sport of sensual lusts. In consequence thereof their self-possession is corrupted, and through the loss of their self-control they fall from that state [156].

8. ‘Now it might well be, brethren, that some being, on his falling from that state, should come hither. And having come hither he should, as in the last case, become a recluse, and acquire the power of recollecting his last birth, but only his last one.
9. ‘And he would say to himself: “Those gods who are not debauched by pleasure are stedfast, immutable, eternal, of a nature that knows no change, and they will remain so forever and ever. [20] But we-who fell from that state, having lost our self-control through being debauched by pleasure-we have come hither as being impermanent, mutable, limited in duration of life.”

By atthakathā, above text refers to MN kandarakasuttaṃ:

2. There is a reincarnation where the intention of others is effective, not one’s own. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati, no attasañcetanā.

Bhikkhus, which person torments others yoked to it? Bhikkhus, here a certain person is a killer of pigs, goats, birds, a hunter of wild animals, a fisherman, a robber, a highway robber, one who keeps a prison, or engaged in any other vicious activity. This person torments others yoked to tormenting others.

3. There is a reincarnation where both one’s own and others’ intentions are effective. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca.

By atthakathā, above text refers to DN Brahmajālasuttaṃ:

10. ‘And what is the third?

‘There are, brethren, certain gods called "the Debauched in Mind [157].” They burn continually with envy [158] one against another, and being thus irritated, their hearts become ill-disposed towards each other, and being thus debauched, their bodies become feeble, and their minds imbecile. And those gods fall from that state.

11. ‘Now it might well be, brethren, that some [\q 034/] being, on his falling from that state, should come hither; and having become a recluse should ‘as in the other cases, acquire the power of recollecting his last birth, but only his last one.
12. ‘And lie would say to himself: “Those gods who are not debauched in mind do not continually burn with envy against each other, so their hearts do not become evil disposed one towards another, nor their bodies feeble and their minds imbecile. Therefore they fall not from that state; they are stedfast, immutable, eternal, of a nature that knows no change, and they will remain so forever and ever. [21] But we were corrupted in mind, being constantly excited by envy against one another. And being thus envious and corrupt our bodies became feeble, and our minds imbecile, and we fell from that state, and have come hither as Being impermanent, mutable, limited in duration of life.”

‘This, brethren, is the third case.

4. There is a reincarnation where neither one’s own nor others’ intentions are effective. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe nevattasañcetanā kamati, no parasañcetanā.

By atthakathā, above text refers to DN Dānamahapphalasutta:

"Having given this gift seeking his own profit — with a mind attached [to the reward], seeking to store up for himself, [with the thought], 'I'll enjoy this after death' — on the break-up of the body, after death, he reappears in the company of the Devas of the Four Great Kings. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.
"Having given this gift with the thought, 'Giving is good,' on the break-up of the body, after death, he reappears in the company of the Devas of the Thirty-three. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.
...

Why I have to link? Theravāda tradition never allow to explain tipitaka without reference, linking. It's weird and not professional. If buddhaghosa wrote something without the reference, he wouldn't be allowed to translate atthakathā back to pāli. So, the link, which I have given, show tipitaka memorizer's thought.

Is suffering dependent on aging & death? If so, how is suffering experienced before & after death?

If death must occur for sorrow, lamentation, pain, distress & despair to come into play; what is the cause for people having sorrow, grief & despair before death, i.e., in the present moment?

If death must occur for sorrow, lamentation, pain, distress & despair to come into play; is sorrow, grief & despair only experienced after death?

Aging & death must come together to show "if you born without unstable, it's ok. But actually, your life is unstable because it's going to be aging & death, it's not ok. Because while you are living, birth+aging+death, you are going to have sorrow, lamentation, pain, distress & despair to come into play aging & death."

Pali context only shows birth causes "aging & death, sorrow, lamentation, pain, distress & despair to come into play". Nothing in pāli context shows aging & death cause "sorrow, lamentation, pain, distress & despair to come into play".

jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

So, your both questions are misunderstood pali context. There is nothing in pali context shows "death must occur for sorrow, lamentation, pain, distress & despair to come into play". Pāli only shows birth causes "aging & death, sorrow, lamentation, pain, distress & despair to come into play".

In the other hand by pāli context, the sequence of paṭiccasamuppāda is "birth >> aging&death, sorrow, lamentation, pain, distress & despair to come into play". It is not "birth >> aging >> death >> sorrow, lamentation, pain, distress & despair to come into play".

The Pali word 'saṅkhārā' in Dependent Origination plural because it is the crossroad.

Dependent origination is the cycle of the happening event. Each event has only one decision. There are 2 saṅkhāra for each decision: wholesome and unwholesome. Wholesome saṅkhāra gives good resultants. Unwholesome saṅkhāra gives bad resultants. So, viññāna to vedanā which are the resultants of saṅkhāra must be singular, because it's just the resultants of one decision. Jāti and jarāmaraṇaṃ are same. Wholesome karmma-bhavo gives good resultants. Unwholesome karmma-bhavo gives bad resultants. So, jāti and jarāmaraṇaṃ must be singular because of the same reason.

Above explanation explained clearly in abhidhamma vibhaṅga paccayākāravibhaṅga and it's atthakathā. It separates each event to singular as "saṅkhāro". That's why no direct explaination in any atthakathā, included path of purification. However, it's used widely in difference context such as in VN.A. Introduction.

And this is the example of what I wrote "it's used widely":

Kusalattika: kusalā dhammā, akusalā dhammā, abyākatā dhammā.

The "wholesome" triad: wholesome phenomena, unwholesome phenomena, not both phenomena

The Path of Purification detailedly exposited the dependent origination follow to 'the "wholesome" triad':

jarāmaraṇaṃ = not both phenomena

jati = not both phenomena

bhavo = not both phenomena

upādānaṃ = unwholesome phenomena

taṇhā = unwholesome phenomena

vedanā = not both phenomena

phasso = not both phenomena

saḷāyatanaṃ = not both phenomena

nāmarūpaṃ = not both phenomena

viññāṇaṃ = not both phenomena

saṅkhārā = 1. wholesome phenomena, 2. unwholesome phenomena

avijjā = unwholesome phenomena

You can see whether saṅkhārā are separated into 2 events.

Above quote is my own conclusion. To read it, the reader needs to understand in advance of chapter XIV, XV, XVI, XVII, and some part of chapter I, III. Also, it requires Abhidhamma knowledge in advance, as well.

Path of Purification, CH. XVII, THE SOIL OF UNDERSTANDING—CONCLUSION, DEPENDENT ORIGINATION, III. Detailed Exposition page 547-608.

There are only two realities: saṅkhāra and asaṅkhāra; All others are paññatti

There are only two realities: saṅkhāra (dependent origination such as aggregate) and asaṅkhāra (no dependent origination such as nibbāna). All others are paññatti (concept;imagine;not reality) because saṅgkhāra must have tree sub-characteristics and asaṅkhāra must have not tree sub-characteristics. But paññatti has nothing, it can't arise like saṅkhāra and can't cease saṅkhāra like nibbāna.
By VN Parivāra of upāli-etadagga:

Aniccā sabbe saṅkhārā, dukkhānattā ca saṅkhatā; Nibbānañceva paññatti, anattā iti nicchayā.
Saṅkhāra, which means saṅkhata(effect-saṅkhāra)*, is anicca&dukkha&anattā; But only nibbāna&paññatti which are explained as only anattā.
(*Saṅkhāra, which means cause-saṅkhāra, use in more fixed meaning word, such as saṅkhāra-khandha, saṅkhāra-paṭiccasamuppāda. You can notice it in each context, because it is already appear clearly.)

And by KN Paṭisambhidāmagga of sāriputta-mahāsāvaka:

sabbe saṅkhārā aniccā sabbe saṅkhārā dukkhā sabbe dhammā anattāti
All saṅkhāra are anicca, all saṅkhāra are dukkha, and all dhammā are anattā.

There is no saṅkhāra which is not aggregates (Khandhavinimuttako hi saṅkhāro nāma natthi.)
Below, the second group is the conclusion of the first group, Sutta. Ma. Mū. Cūḷasaccakasuttaṃ:

"Aggivessana, 2 the Blessed One disciplines his disciples in this way; this part of the Blessed One's instruction is generally presented to his disciples: ('Form is inconstant. Feeling is inconstant. Perception is inconstant. Fabrications are inconstant. Consciousness is inconstant.) Form is not-self. Feeling is not-self. Perception is not-self. Fabrications are not-self. Consciousness is not-self. (All fabrications are inconstant.) All phenomena are not-self.' This, Aggivessana, is the way in which the Blessed One disciplines his disciples; this part of the Blessed One's instruction is generally presented to his disciples."

However, "All phenomena are not-self" in above context include more than "Form is inconstant", because it include more two, nibbāna and paññatti, as I have described above.
Abhidhamma and atthakathā have this same explanation as well.

Aggregates is changeable because of dependent origination, so nibbāna is unchangeable

1. All conditioner have 3 sub-characteristics (upāda[jāti], ṭhiti[jarā], and bhaṅga[maraṇa]) according to the description of 5 aggregates and 12 dependent originations.
2. Saṅkhāra means cause of effects. This is conditioner aggregate of dependent origination.
   Saṅkhata means effect of causes. This is conditioned aggregate of dependent origination.
   Because saṅkhāra of saṅkhata, have to be saṅkhata of the other saṅkhāra.

So, nothing is no condition, except nibbāna. And that everything, except nibbāna, must be changed (jāti, jarā, and maraṇa) by it's multi-conditioners.

Mind doesn't arise depend on only object

In abihdhamma (chapter 1-5 for mind&mind factor, chapter 6 for matter&nibbāna, chapter 8 for paṭiccasamuppāda&paññatti):
1 moment can separate to 3 sub-moments: arising, standing, and vanishing (upāda, ṭhiti, bhaṅgha).
1 matter moment = 17 mind/mind factor moments.
Paṭiccasamuppāda = cycle system of matter, mind, and mind factor.
Nibbāna = the opposite side of paṭiccasamuppāda.
Paññatti = imagination of mind&mind factors about paṭiccasamuppāda or nibbāna (everything).

• So, paññatti has no 3 sub-moments, we can't count it's moment.
• I.E. you can imagine "I get wings to fly", but it doesn't mean you really get wings. If the wings never get 3 sub-moments, arising/standing/vanishing, it is just imagination, not truth. However, something is imagination bases on truth, such as bird's wings. Because wings are imagination as well, but they base on the matter, which can get 3 sub-moments. So, bird can fly.

The explanation

1. Most of jhāna object is paññatti. No one can count paññatti-object's moment, because it never arise/standing/vanish.
2. Another, some jhāna has mind or perception as object. But that object is the past, which already vanished. Mind can know the present object as the present while it is taking a present moment (still in arising, standing, or vanishing state). but for the past or future object, mind can know it as it is unlimited. Similitude as we can see the present passing through car just the moment it is in our vision. But we can think of that passed/coming car, which being out of vision, unlimited.

By both case above, although the object is not present, the mind still can know it.
If mind have to arise depend on only object, we must know everything even when we are sleeping.

We can't see nibbāna, because of diṭṭhi-clinging. Nibbāna is the opposite of the dependent origination.

The dependent origination are the cycle of happening/cessation conditions.

What is the dependent origination?

It is every true things, except nibbāna.

What is nibbāna?

It is the truth which is the opposite side of the dependent origination, the opposite side of the cycle of happening/cessation conditions. Nibbāna never has happening/cessation conditions. The conditions can know nibbāna, but they can't let nibbāna arise or vanish.

Why we can't see nibbāna by thinking like the noble ones can do?

Because we still having the wrong understood about the dependent origination, diṭṭhi-clinging, so we can't daily understand&discover&make cessation of the truth's root conditions, avijjā&taṇhā&all-unwholesome. Therefore we can't see nibbāna like the noble ones can do.

How to see nibbāna? 

Observe sīla, meditate samādhi and vipassanā until enlightened.

---

The popular question about nibbāna already answered in Ekādasamo paricchedo Nibbānaniddeso of abhidhammāvatāra.

There also are many aspects of nibbāna in Abhi. Kathāvatthu as well.

What is meant by statement “the one who sees Dhamma sees dependent origination”?

Dhamma in this clause is fourth Noble truth in meditating minds, the fold-eight-paths-noble-truth of the ordinary practitioner, lokiya-khandha.  Because the sutta conclusion is 'you have to comprehend your meditation-minds as well, because your comprehending-minds are grasping-aggregates in paṭiccasamuppāda, too.Then you will giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.'
The readers have to connect this sutta with KN paṭisambhidāmagga, especially bhaṅgañāṇaniddesa, because both place are the same sāriputta's teaching. You can see in the same chapter of the path of purification as well.
The introduction part of this sutta said "all skillful qualities-all kusala-dhamma":

“The footprints of all creatures that walk (such as paṭiccasamuppāda, catudhātu, ) can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all.
“Seyyathāpi, āvuso, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati yadidaṃ mahantattena;
In the same way, ...all skillful qualities... can be included in the four noble truths.
evameva kho, āvuso, ...ye keci kusalā dhammā... sabbete catūsu ariyasaccesu saṅgahaṃ gacchanti.

And what you asking is answered already in the explanation of that introduction.

But the Buddha has said:
Vuttaṃ kho panetaṃ bhagavatā:
“One who sees dependent origination sees the teaching.
“yo paṭiccasamuppādaṃ passati so dhammaṃ passati;
One who sees the teaching sees dependent origination.”
yo dhammaṃ passati so paṭiccasamuppādaṃ passatī”ti.
And these five grasping aggregates are indeed dependently originated.
Paṭiccasamuppannā kho panime yadidaṃ pañcupādānakkhandhā.
The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering.

And this part showing "all ..skillful **qualities..." is the fold-eight-paths-noble-truth which enlightening the cessation-noble-truth:**

Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo.
Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’
Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ, so dukkhanirodho’ti.
At this point, much has been done by that mendicant.
Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

---

The long sutta often already included the answer, because "svākkhāto bhagavatā dhammo-buddha's teaching was the best teaching (because buddha [and his ariya students] connects these 4 subjects of genius [4 paṭisambhidā] together for each listener personally when he taught everything: causes & effects & linguistics of causes+effect & talents of these 4)".
So, when your question is appear almost at the end of Sutta Pitaka Vol 4 : Sutta. Ma. Mū. Mahāhatthipadopamasuttaṃ, you have to search for the answer at the previous paragraphs first. It is a proving tool you understand or not of each sutta, then you can search for the reference with the other sutta/part/nikāya/piṭaka. By this way, I can connects whole tipitaka together without conflicts.

papañca definition

How to analysis this vocabulary?

Pac(a/i) + [ṃ of abbhāsa(root-repeating)] + pac(a/i) + a = papañca (saddanīti dhātumālā).

Pāka/vipāka, which use the same pac(a/i)-root, didn't abbhāsa by Buddha, because it is resultant. It is not the lead-cause dependent-origination-loop's repeating. So, Buddha didn't abbhāsa it.

What does pac(a/i) of papañca mean?

It refers to kilesa-vatta (unwholesome-causes) of the dependent origination which are the causes of the dependent-origination-loop's repeating. Because Kamma-vatta (formation/kamma-becomming) depending on kilesa-vatta (avijjā/taṅhā/upādāna) to cook(pacati) pāka/vipāka (resultants) of the dependent origination (vaṭṭa/paṭiccasamuppāda).

Why Buddha did abbhāsa(root-repeating) to pac(a/i) as papañca?

To refer papañca to kilesa-vatta (unwholesome-causes) of the dependent origination. I described above.

Where are kilesa-vaṭṭa (formation) in dependent origination?

The italic text below of Saṃ. Nidāna. Vibhaṅgasutta are kilesa-vaṭṭa (formation), the bold text are vipāka-vaṭṭa, the regular text are kamma-vaṭṭa:

– Katamo ca, bhikkhave, paṭiccasamuppādo?

– And what, bhikkhus, is paṭicca-samuppāda?

Avijjā·paccayā, bhikkhave, saṅkhārā;

Conditioned by avijjā, bhikkhus, there are saṅkhāras

saṅkhāra·paccayā viññāṇaṃ;

conditioned by saṅkhāras, there is viññāṇa

viññāṇa·paccayā nāmarūpaṃ;

conditioned by viññāṇa, there is nāmarūpa

nāmarūpa·paccayā saḷāyatanaṃ;

conditioned by nāmarūpa, there are saḷāyatanas

saḷāyatana·paccayā phasso;

conditioned by saḷāyatanas, there is phassa

phassa·paccayā vedanā;

conditioned by phassa, there is vedanā

vedanā·paccayā taṇhā;

conditioned by vedanā, there is taṇhā

taṇhā·paccayā upādānaṃ;

conditioned by taṇhā, there is upādāna

upādāna·paccayā bhavo;

conditioned by upādāna, there is bhava

bhava·paccayā jāti;

conditioned by bhava, there is jāti

jāti·paccayā jarā-maraṇaṃ soka parideva dukkha domanass·upāyāsā sambhavanti. Evam·etassa kevalassa dukkha'k'khandhassa samudayo hoti.

conditioned by jāti arise jarā-maraṇa, sorrow, lamentation, dukkha, domanassa and distress. Thus arises this whole mass of dukkha.

Which are the evidence sutta of this answer?

Every sutta which are contented papañca and papañceti are the evidences. They talking about dependent origination (paṭiccasamuppāda). So, I analysis papañca-word as dependent origination follow to those suttas' context.

Why atthakathā comments papañca as the Resistance?

Because the kilesa-vaṭṭa causes the repeating of dependent-origination-loop. So, atthakathā comments papañca as the resistance of the dependent-origination-loop cessation.

Why atthakathā comments papañca as only Taṇhā, Diṭṭhi, and Māna, but the sutta refer to 7 anusaya?

It is just a brief of those 7 anusaya to cover 10 fetters in brief 3 kilesa, some point of atthakathā comment more than 3 as well. So, the sutta and atthakathā similarly explained papañca.

Paṭiccasamuppāda & Saṃyojana

How are the 10 fetters being destroyed?

To breaking the circuit of 10 fetters, the practitioner has to destroy by the continuous understanding the circuit, paṭiccasamuppāda, of 10 fetters as they are.
In breaking of circuit, paṭiloma-paṭiccasamuppāda, Buddha taught to destroy the last fetter, avijjā and taṇhā&upādāna, to break the whole circuit. But most some people can not immediately destroy avijjā and taṇhā&upādāna.
So, in 10 fetters, Buddha describe more explanation of those avijjā and taṇhā&upādāna as 10 fetters, 10 saṃyojana. And Buddha arranged that 10 fetters from the easiest-to-destroy to the hardest-to-destroy. So, someone, who can not destroy avijjā and taṇhā&upādāna at only one time, will try to destroy the easier-to-destroy fetters (such as uddhambhāgiya-saṃyojana) instead, step by step.
By this way, people can more easily destroy avijjā and taṇhā&upādāna, by beginning at destroying 3 orambhāgiya-fetters, which are diṭṭhi-upādāna/sīpabata-upādāna/attvāda-upādāna-paṭiccasamuppāda, =iterations of bhava&vibhava-taṇhā-paṭiccasamuppāda, and ignoring [avijjā] of causes&effects in paṭiccasamuppāda. After they destroyed these 3 fetters, the 7 left fetters will certainly destroy in the future, not over more than 7 rebirth according to Sutta. Aṅ. (3): chakkanipātā, Paṭhama-abhabbaṭṭhānasuttaṃ and the suttas around it.

Can the chain of fetters be seen during vipassana meditation?

Yes, according to Sutta. Saṃ. Ma. Dhammacakkappavattanasutta, the practitioner have to clearly understand the 4 noble truths, which included 10 fetters in the 2nd noble truth, already.

How do I practice ' see things as they are'?

You know black hole because you fluently understand the knowledge of the relation of physical&chemical properties about black hole. It doesn't mean you have seen black hole.
"Seeing things as they are" is the same. You know their paṭiccasamuppāda (causes) in every time before you know them (effects) directly.
You think some one mad because of their properties, so you never think the dead body is mad. The same way, the practitioner think clinging-aggregates are "impermanent, suffering, anattā" because they aggregates depending on clinging-paṭiccasamuppāda. So, without paṭiccasamuppāda 12, the practitioner can not see impermanent-characteristic, suffering-characteristic, anattā-characteristic" of "impermanent-aggregates, suffering-aggregates, anattā-aggregates".
This is the reason why the practitioner can meditate sammasana-ñāṇa(realizing everything have 3 characteristics) after paccayapariggahañāṇa (realizing paṭiccasamuppāda/paṭṭhāna).
So, to practice "Seeing things as they are", you have to practice to see everything in paṭiccasamuppāda style. But before that step, you have to make sure that you having good enough adhi-sīla & adhi-samādhi (sīlavisuddhi&cittavisuddhi).
See, KN Paṭisambhidāmagga Dhammaṭṭhitiñāṇaniddesa & Visuddhimagga Paccayapariggahañāṇaniddesa. Both path of them describing yathābhūtañāṇa, directly:

25. The knowledge that has been established by the overcoming of doubt about the three periods of time by discerning the conditions (paccayapariggaha[ñāṇa]) of mentality-materiality according to the various methods should be understood as “purification by overcoming doubt (kaṅkhāvitaraṇavisuddhi).” Other terms for it are “knowledge of the relations of states (dhammaṭṭhiti)” and “correct knowledge (yathābhūtañāṇa)” and “right vision (sammādassana).”
26. For this is said: “Understanding of discernment of conditions thus, ‘Ignorance is a condition, formations are conditionally arisen, and both these states are conditionally arisen,’ is knowledge of the causal relationship of states” (Paþis I 50). And:

...
“When he brings to mind as impermanent, he correctly knows and sees the sign. Hence ‘right seeing’ is said. Thus, by inference from that, all formations are clearly seen as impermanent. Herein doubt is abandoned. When he brings to mind as painful, he correctly knows and sees occurrence. Hence ... When he brings to mind as not-self, he correctly knows and sees the sign and occurrence. Hence ‘right seeing’ is said. Thus, by inference from that, all states are clearly seen as not-self. Herein doubt is abandoned.

Another, I also describe yathābhūta in this answer: https://buddhism.stackexchange.com/a/26699/10100 

What’s the difference between yathābhūta and yathābhūtaṃ?

Yathābhūta is not correct in pali-sentence. We have to put the declension-mark at the end of yathābhūta, such as yathābhūtaṃ, before put it in the sentence.

Yathābhūta is adjective/adverb which is not complete, not ready to use, because the properties of word (vibhatti;case-endings;declension): preposition(sambandha), amount(vacana), and gender(liṅga), etc., must put at the end of every words, except ready-made-noun (nipāta), some standalone-prefix (upasagga-nipāta; I'm not sure for linguistic name), and compound-word (samāsa). So, it can not come alone, and you can not found only yathābhūta alone in pāli. It should to be yathābhūtaṃ (si-vibhatti), yathābhūtañāṇadassanaṃ (Deleted vibhatti because of compound-word; Vibhatti still be, but it disappear by pali-processing), yathābhūtena (nā-vibhatti), etc.

See: http://www.buddha-vacana.org/toolbox/noundec.html

For the explanation of the term "yathābhūta":

Yathā ... tathā = How it is ... as it is.

Bhūta = arising/becomming = upatti-bhava-paṭiccasamuppāda = upatti-becoming = jāti(rebirth) + jarā&maraṇa (old-age&death). bhū-root[as arise-term]+ta-suffix[as verb].

Arising of what? Arising of 5 aggregates in paṭiccasamuppāda-cycle. So:

1. in Sutta. Saṃ. Saḷa. Dukkhadhammasutta, buddha use yathābhūta as arising and vanishing of 5 aggregates;
2. In Sutta. Saṃ. Ni. Dukkhasutta, buddha describe arising and vanishing of 5 aggregates as paṭiccasamuppāda;
3. In Khandhapabba of Sutta. Ma. Mū. Mahāsatipaṭṭhānasutta, buddha describe arising and vanishing of 5 aggregates as udayabbaya-ñāṇa-niddeso;
4. Also, in Khandhapabba, buddha describe vipassanā in arising and vanishing of 5 aggregates as "samudayavayadhammānupassī vā" which commentary refer that dhamma-term as Dukkhadhammasutta;
5. So, in Sutta. Khu. Paṭisambhidāmaggo udayabbayānupassanāñāṇa-niddesa & the path of purification maggāmaggañāṇadassanavisuddhiniddesa udayabbayañāṇakathā, Master Sāriputta and Master Buddhaghosa describe udayabbaya as paṭiccasamuppāda as well.

So, yathābhūta-ñāṇa is understanding of arising of 5 aggregates in paṭiccasamuppāda-cycle.

Another, I also describe yathābhūta in this answer: https://buddhism.stackexchange.com/a/26702/10100

Buddha have to cut the big sutta in DN/MN for the students who not smart enough to enlighten/understand/memorize at once. So, you can notice my reference are from DN&MN&SN&KN, and actually AN as well.

Pāli has a very strong structure. This is the reason why we can understand tipitaka's content by just fluent reciting&memorizing. But because of the complicate detail of Dhamma, so when we translate tipitaka to the other languages, such as english or especilly thai, we will lose many important words' properties. Then we can not understand/analysis/find the fact from some translation.

"Svākkhāto bhagavatā dhammo-the best dhamma was taught by buddha." is not just the psalms, but it is the fact by the linguistics and the truth.

From tipitaka-pali: taṇhā is beginning-lobha, upādāna is often-arising-lobha after that taṇhā

After this I will let you see "you can use this explanation in everywhere of tipitaka".
Sutta. Saṃ. Ma. Dhammacakkappavattanasutta:

Idaṃ kho pana, bhikkhave, dukkhaṃ ariya·saccaṃ: jāti·pi dukkhā, jarā·pi dukkhā (byādhi·pi dukkho) maraṇam·pi dukkhaṃ, a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tam·pi dukkhaṃ; saṃkhittena pañc·upādāna·k·khandhā dukkhā.
Furthermore, bhikkhus, this is the dukkha ariya·sacca(2): jāti is dukkha(6), jarā is dukkha(6) (sickness is dukkha) maraṇa is dukkha(6), association with what is disliked is dukkha, dissociation from what is liked is dukkha, not to get what one wants is dukkha; in short, the five upādāna(4)'k'khandhas are dukkha(3).
Idaṃ kho pana, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ: Y·āyaṃ taṇhā ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ: kāma·taṇhā, bhava·taṇhā, vibhava·taṇhā.
Furthermore, bhikkhus, this is the dukkha·samudaya ariya·sacca(1): this taṇhā leading to rebirth(7), (because taṇhā) connected with desire and enjoyment (8) (this is upādāna; see upādāna description in Mahānidānasutta, which I quoted above), (by taṇhā) finding delight here or there(=idiom:indefinite=upādāna)(5), that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.

Above, buddha taught dukkha·samudayaṃ ariya·saccaṃ taṇhā condition dukkha·ariya·saccaṃ(2) pañc·upādāna·k·khandhā dukkhā by upādāna(4) [often attaching/taṇhā finding delight here or there(5)] in khandhā dukkhā(3); therefore jāti·pi dukkhā/jarā·pi dukkhā/maraṇam·pi dukkhaṃ(6) [new upatti-bhava], which are the last effects in paṭiccasamuppāda, are included in dukkha·ariya·saccaṃ(2) and they are explained as new upatti-bhava in this statement "taṇhā leading to rebirth(new upatti-bhava)"(7), which are the same taṇhā's descriptions as it's follow statements "taṇhā connected with desire and enjoyment(8)" and "taṇhā finding delight here or there(5)".
Summary: (6)=(3) which depend on (4); and (4) is explained by (5), so when say (5) condition (7), it is the same as say (4) condition (7). Therefore buddha taught upādāna-khandha, instead of taṇhā-khandha.

How these three taṇhā link to upādāna?

After understanding this answer, you will realize there are a lot of sutta, which explaining 3 Taṇhā with 4 Upādāna. You can use this explanation in everywhere of Tipiṭaka, i.e. brahmajālasutta because the sutta I linked below is just the example.

What is the difference between Tanha and Upadana?

Taṇhā is beginning-lobha, Upādāna is often-arising-lobha after that Taṇhā. Taṇhā is like a slightly touching-hand; Upādāna is like that hand which becomes a tight grip hand.

Taṇhā condition Upādāna, Upādāna condition Bhava, so everything, between Taṇhā until Bhava, is Upādāna and Bhava, such as in Sutta. Dī. Ma. Mahānidānasutta, which I will quote below.

Why Buddha did not say Tanha Paccaya Bhava (instead of Upadana Paccaya Bhava)?

Because just a beginning attachment (Taṇhā) is not enough to build Bhava, actually, often and various attachments are required to build Bhava. Such as in Sutta. Dī. Ma. Mahānidānasutta, Dependent on Craving Section (which is explained as Sutta. Ma. Mul. Mahādukkhakkhandhasutta):

(There are many explanations in those 2 links which I made above, please see inside them for the information between Taṇhā until Bhava.)

"Now, craving [Taṇhā] is dependent on feeling, seeking [Upādāna] is dependent on craving, acquisition [Upādāna] is dependent on seeking, ascertainment [Upādāna] is dependent on acquisition, desire and passion [Upādāna] is dependent on ascertainment, attachment [Upādāna] is dependent on desire and passion, possessiveness [Upādāna] is dependent on attachment, stinginess [dosa-typed mind factor] is dependent on possessiveness, defensiveness [Sīlabbata-Upādāna & kamma-Bhava] is dependent on stinginess, (the example of defensiveness:) and because of defensiveness, dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies.

Note: This is the reason why sotāpanna cannot birth in apāya anymore because sotāpanna doesn't have Sīlabbata-Upādāna which causes of breaking precept like in the end effect of above quote.

If you can not understand Upādāna from above quote and it's the explanation in Mahānidānasutta, Dependent on Craving Section, please see Mahādukkhakkhandhasutta, which fully explaining about Upādāna until karma-Bhava.

And there are three kinds of Tanha in Sutta (Kama, Bhava, Vibhava): please explain how these three link to Upadana?

In Mahādukkhakkhandhasutta kāma-Taṇhā, which caving "five strands of sensuality", conditions Bhava/Vibhava-Taṇhā, then these 3 Taṇhās condition Upādāna-until-Jāti:

Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā (samudaya-saccaniddesa in saccapabba of mahāsatipaṭṭhānasutta) kāmūpasaṃhitā rajanīyā

After above quote, whole left Mahādukkhakkhandhasutta's content are Bhava/Vibhava-Taṇhā which condition Upādāna-until-Jāti.

Bhava-taṅhā&Vibhava-Taṇhā are connect to Diṭṭhi/Sīlabbata/Attavāda-Upādāna directly in Sutta. Ma. Mū. Cūlasīhanādasutta:

6. "Bhikkhus, there are these two views: the view of being (bhava-Diṭṭhi) and the view of non-being (Vibhava-Diṭṭhi). Any recluses or brahmans who rely on the view of being, adopt the view of being, accept the view of being, are opposed to the view of non-being. Any recluses or brahmans who rely on the view of non-being, adopt the view of non-being, accept the view of non-being, are opposed to the view of being.5

7. "Any recluses or brahmans who do not understand as they actually are the origin, the disappearance, the gratification, the danger (the same as in Mahādukkhakkhandhasutta because they are connect to each other) and the escape6 in the case of these two views are affected by lust, affected by hate, affected by delusion, affected by craving, affected by clinging, without vision, given to favoring and opposing, and they delight in and enjoy proliferation. They are not freed from birth, aging and death, from sorrow, lamentation, pain, grief and despair; they are not freed from suffering, I say.

...

9. "Bhikkhus, there are these four kinds of clinging (Upādāna). What four? Clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.

Actually, 3 Taṇhā come together: you want to feel good (kāma), so you want to born as a feel-good-able person (bhava); And you don't want to born as a feel-bad-able person (Vibhava), because you don't want to feel bad.

Then kāma-Taṇhā condition kāma-Upādāna; Bhava/Vibhava-Taṇhā condition uccheda/sassata-Diṭṭhi-Upādāna & Sīlabbata-Upādāna, which depending on Attavāda-Upādāna. Please see the whole Sutta. Ma. Mū. Cūlasīhanādasutta, it is very clear inside that sutta.

Atthakathā/abhidhamma-teacher just connected sutta together. The reader will misunderstand of Tipiṭaka and Atthakathā, when they still think "these sutta are conflicting those sutta". In fact, they are studying Tipiṭaka by the inefficient study system, reading, so they feel like Tipiṭaka is conflicting each other.

Example

After this I will let you see "you can use this explanation in everywhere of Tipiṭaka".

Sutta. Saṃ. Ma. Dhammacakkappavattanasutta:

Idaṃ kho pana, bhikkhave, dukkhaṃ ariya·saccaṃ: Jāti·pi dukkhā, jarā·pi dukkhā (byādhi·pi dukkho) maraṇam·pi dukkhaṃ, a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tam·pi dukkhaṃ; saṃkhittena pañc·Upādāna·k·khandhā dukkhā.

Furthermore, bhikkhus, this is the dukkha ariya·sacca(2): Jāti is dukkha(6), jarā is dukkha(6) (sickness is dukkha) maraṇa is dukkha(6), association with what is disliked is dukkha, dissociation from what is liked is dukkha, not to get what one wants is dukkha; in short, the five Upādāna(4)'k'khandhas are dukkha(3).

Idaṃ kho pana, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ: Y·āyaṃ Taṇhā ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ: kāma·Taṇhā, Bhava·Taṇhā, Vibhava·Taṇhā.

Furthermore, bhikkhus, this is the dukkha·samudaya ariya·sacca(1): this Taṇhā leading to rebirth(7), (because Taṇhā) connected with desire and enjoyment (8) (this is Upādāna; see Upādāna description in Mahānidānasutta, which I quoted above), (by Taṇhā) finding delight here or there(=idiom:indefinite=Upādāna)(5), that is to say: kāma-Taṇhā, Bhava-Taṇhā and Vibhava-Taṇhā.

Above, buddha taught dukkha·samudayaṃ ariya·saccaṃ Taṇhā condition dukkha·ariya·saccaṃ(2) pañc·Upādāna·k·khandhā dukkhā by Upādāna(4) [often attaching/Taṇhā finding delight here or there(5)] in khandhā dukkhā(3); therefore Jāti·pi dukkhā/jarā·pi dukkhā/maraṇam·pi dukkhaṃ(6) [new upatti-Bhava], which are the last effects in paṭiccasamuppāda, are included in dukkha·ariya·saccaṃ(2) and they are explained as new upatti-Bhava in this statement "Taṇhā leading to rebirth(new upatti-Bhava)"(7), which are the same Taṇhā's descriptions as it's follow statements "Taṇhā connected with desire and enjoyment(8)" and "Taṇhā finding delight here or there(5)".

Summary: (6)=(3) which depend on (4); and (4) is explained by (5), so when say (5) condition (7), it is the same as say (4) condition (7). Therefore buddha taught Upādāna-khandha, instead of Taṇhā-khandha.

sentient beings (satta) means dukkha-khandha (being) which still cycle-processing (sentient;paṭiccasamuppāda)

Yes, it is, if the sentient beings means dukkha-khandha (being) which still cycle-processing (sentient;paṭiccasamuppāda).
The being of asañña-satta is in the cycle processing, but asañña-satta has not nāma-paṭiccasamuppāda, so "sentient" shouldn't means sentiency. See Sutta. Aṅ. (4): sattaka-aṭṭhaka-navakanipātā sattāvāsasutta:

There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.
Santi, bhikkhave, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā.

They are the synonyms of each other: jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho

1. In the first chapter of the first canon of tipiṭaka, Vinaya verañjakaṇḍa and Sutta. Aṅ. (4): sattaka-aṭṭhaka-navakanipātā Mahāvaggo Dutiyo verañjasutta, already show all of them: jāti, sañjāti, abhinibbatti, khandhānaṃ pātubhāvo.
2. And for āyatanānaṃ paṭilābho and okkanti, it appears in Sutta. Tī. Pā. Saṅgītisuttaṃ.
3. There are many sutta about rebirth in Sutta such as SN Khandhavagga Nāgasamyutta, etc.

Let's see:

1. jāti, sañjāti, abhinibbatti, khandhānaṃ pātubhāvo in verañjakaṇḍa

Abhinibbatti is rebirth into the wombs:

The Realized One has given up future wombs, which is rebirth (abhinibbatti) into a new state of existence. He has cut them off at the root, made them like a palm stump, exterminated them, so that they’re unable to arise in the future.

Tathāgatassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā (=each other synonym=) punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.

and

This was my first breaking out, like a chick breaking out of the eggshell.

Ayaṃ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. (1)

The others synonyms and the other related words, such as maraṇa cuti bheda, are used as the bold words below:

“There is, brahmin, a sense in which you could rightly say that

“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:

I’m an abortionist.

‘apagabbho samaṇo gotamo’ti.

I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, exterminated them, so that they’re unable to arise in the future.

Yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi.

The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, exterminated them, so that they’re unable to arise in the future.

Tathāgatassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.

In this sense you could rightly say that I’m an abortionist.

Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:

But that’s not what you’re talking about.

‘apagabbho samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesi. (8)

...

When my mind had immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ.

I recollected many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details.

So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto (=maraṇa) amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.

This was the first knowledge, which I achieved in the first watch of the night.

Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā;

Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

This was my first breaking out, like a chick breaking out of the eggshell.

Ayaṃ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. (1)

When my mind had immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite(ṭhiti) āneñjappatte sattānaṃ cutūpapātañāṇāya(cuti/cavanatā[maraṇa] + upapāta > pātubhāva) cittaṃ abhininnāmesiṃ.

With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṃ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.

This was the second knowledge, which I achieved in the middle watch of the night.

Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā;

Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

This was my second breaking out, like a chick breaking out of the eggshell.

Ayaṃ kho me, brāhmaṇa, dutiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. (2)

...

When it was freed, I knew ‘it is freed’.

Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi.

I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.

This was the third knowledge, which I achieved in the last watch of the night.

Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā;

Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

This was my third breaking out, like a chick breaking out of the eggshell.”

Ayaṃ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā”ti. (3)

2. āyatanānaṃ paṭilābho and okkanti in Saṅgītisuttaṃ

Four kinds of conception.

Catasso gabbhāvakkantiyo.

Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception.

Idhāvuso, ekacco asampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ paṭhamā gabbhāvakkanti.

...

Four kinds of reincarnation.

Cattāro attabhāvapaṭilābhā.

There is a reincarnation where only one’s own intention is effective, not that of others.

Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.

...

Some sutta is too short, because some students not too smart. So, they can memorize a little/short sutta each studying time.

The genius student can memorize and understand a big/maximum data each studying, so, the sutta is long. But, if the student is not too much smart, he can memorize and understand a little/minimum data each studying, so the teacher have to teach the sutta for him in short form and maybe incomplete paṭiccasamuppāda's process.
Because, in the oral study system, we memorize one sentence/paragraph (=each sutta) from the buddha or the tipitaka-memorizer (arahanta). Then we study/ask/practice/comprehension follow that memory, until we perfectly understand it (professional). If we still not enlighten after that. We will go to memorize the other lesson more, again. We will loop it until we are the tipitaka-memorizer, too. This is the tipitaka tradition. We still doing follow this tradition, for 2600 years.
So, it is already described itself, if you read the previous sutta. They were sequenced by paṭiccasamuppāda.

Let's see:

13.4.1 (30) Catusso — Four Elements = kevala(ssa) dukkhakkhandha(ssa) = rūpa-paṭiccasamuppāda, upattibhava/jāti/jarā/maraṇa-paṭiccasamuppāda.
13.4.2 (31)/13. 4. 3.(32) Pubbe — the satisfaction (assāda), danger(ādīnava) and the escape (nissaraṇa) on account of the earth element.
Assāda = 60 piyarūpa-sātarūpa, in saccapabba of Sutta. Dī. Ma. mahāsatipaṭṭhānasutta, which are objects of taṇhā-paṭiccasamuppāda:

Bodily phenomena in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Buddha said assāda as somanassa-vedanā-paṭiccasamuppāda in these 2nd and 3rd sutta, 13. 4. 2. (31)/13. 4. 3.(32):

Whatever pleasantness and pleasure arises on account of the earth element, that is the satisfaction in the earth element.

So, above quote showed assāda as 60 piyarūpa-sātarūpa which come to salāyatana-paṭiccasamuppāda, then let somanassa-vedanā-paṭiccasamuppāda arise, then let taṇhā-paṭiccasamuppāda arise.
But the way to escape "kevala(ssa) dukkhakkhandha(ssa) in paṭiccasamuppāda" showed in these 2nd and 3rd sutta, 13. 4. 2. (31)/13. 4. 3.(32), too:

“ That the earth element is impermanent, unpleasant and a changing thing is the danger (ādīnava) in the earth element. Taming the interest and greed for the earth element and dispelling the interest and greed for the earth element is the escape(nissaraṇa) from the earth element.

13.4.4 (33) Yo no cedaṃ –– If There Weren’t, is then if the practitioner can not realize the danger (ādīnava) in the earth element to escape (nissaraṇa) it, then there are the interest and greed (taṇhā/upādāna-paṭiccasamuppāda) which attaching somanassa-vedanā-paṭiccasamuppāda. (And that sukkha/somanassa-samphassaja-vedanā-paṭiccasamuppāda taking the earth element at kāya/mano-āyatana-paṭiccasamuppāda together with kāya/mano-samphassa-paṭiccasamuppāda as well. Also, that kāya/mano-āyatana-paṭiccasamuppāda are rūpa/nāma-paṭiccasamuppāda, which is "mano pubbaṅgamādhammā".) So, buddha showed somanassa-vedanā-paṭiccasamuppāda, taṇhā/upādāna-paṭiccasamuppāda, and upattibhava-paṭiccasamuppāda in 13. 4. 5. (34), 13. 4. 6. (35):

6. “Bhikkhus, he who does not delight (taṇhā-paṭiccasamuppāda which attaching somanassa-vedanā-paṭiccasamuppāda) in the earth element (mana-āyatana-paṭiccasamuppāda's object) does not delight in unpleasantness(kevala[ssa] dukkhakkhandha[ssa]). He that does not delight in unpleasantness, I say, is released from unpleasantness.

Then the buddha presented the effects, jāti/jarā/maraṇa-paṭiccasamuppāda, of "he who does not delight in the earth element does not delight in unpleasantness. " from 13. 4. 5. (34), 13. 4. 6. (35) into 13. 4. 7. (36) Uppado — Arising:

2. “Bhikkhus, the appearance(upādo=jāti-paṭiccasamuppāda), being (ṭhiti=jāti-paṭiccasamuppāda), arising (abhinibbatti=jāti-paṭiccasamuppāda), and rebirth (pātubhāva=jāti-paṭiccasamuppāda) of the earth element is the appearance of unpleasantness, the continuance of ailments and the manifestation of decay and death.

Please notice, abhinibbatti and pātubhāva are used as the synonym of jāti-dukkha-ariyasacca to describe "jāti" in saccapabba of Sutta. Dī. Ma. Mahāsatipaṭṭhānasutta, too. So, they are connect together.