porpoise wrote:So we have the Noble Truths to work with, does DO add anything useful that we can apply in terms of our daily practice? And if so, what?
I have heard that on one occasion the Blessed One was living among the Kurus. Now, the Kurus have a town named Kammasadhamma. There Ven. Ananda approached the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One: "It's amazing, lord, it's astounding, how deep this dependent co-arising is, and how deep its appearance, and yet to me it seems as clear as clear can be."
[The Buddha:] "Don't say that, Ananda. Don't say that. Deep is this dependent co-arising, and deep its appearance. It's because of not understanding and not penetrating this Dhamma that this generation is like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, and bad destinations.
http://www.accesstoinsight.org/tipitaka ... .than.html
"Ananda, when knowing — as they actually are — the origination, passing away, allure, drawbacks of — and escape from — these seven stations of consciousness and two spheres, a monk is released through lack of clinging, he is said to be a monk released through discernment.
IMO, DO is the tool to understand anatta. With the practice of satipathana, its nature become more and more clear. In daily life, my understanding is that, apart from trying to be aware of the contact of six-sense doors with objects and the subsequent process, one simple application of DO is to pay attention to the cause of things we do, we feel ... In this way, eventually the "I" behind our actions or feelings will loose its [illusory] existence, only causes and effects giving rise to one another are on the scene.
For example: you are going by a pizza restaurant and suddenly feel strongly wanting to get in. If there's no sati at all, identification takes place and there you go. If mindfulness is there, there's understanding that "this is just wanting, not "I" wanting". If mindfulness is stronger, it might understand as well the cause(s) of this wanting: the memory of how good a pizza is, or a pleasant feeling associated with eating a pizza, or being in a pizza restaurant etc. In short, it's a clinging caused by moha at a past time consuming pizza. At this present moment, thanks to sati, clinging is not grasped at I, mine - there's not "I" wanting but just clinging of the past giving rise to desire at the present, so the cycle is broken. Now you have seen DO in two orders: the samsara one and the liberating one (in reverse order). The first is generated by moha, the second by panna.
Of course, the process can be much more complicated, as there are generally many causes involved, but the principle is the same.
For some, it might not be easy to see the root causes directly in this way. Then asking the question "why" to give a suggestion to the mind can be a help.