Would like to share with you my summary of the applications of dependent origination in our Dhamma practice. To my understanding, DO can be applied
at the level of:
1) Removing ignorance/delusion:
via contemplation of DO, three characteristics, 4NT and AN1:
"Luminous, monks, is the mind. And it is defiled by incoming defilements. The uninstructed run-of-the-mill person doesn't discern that as it actually is present, which is why I tell you that — for the uninstructed run-of-the-mill person — there is no development of the mind."
"Luminous, monks, is the mind. And it is freed from incoming defilements. The well-instructed disciple of the noble ones discerns that as it actually is present, which is why I tell you that — for the well-instructed disciple of the noble ones — there is development of the mind."
2) Stopping volitional formations (craving)
, stopping establishment of consciousness on name and form
(stopping “I”/”mine”-making, or delusion, and craving), leading to “internal emptiness”
[empty of proliferations/fabrications] -- by "not attending to any themes, he enters & remains in internal emptiness." [MN 122] .
SN 22.53 Upaya Sutta:
How does consciousness become unestablished? It's through the abandonment of delight, craving and attachment to name and form or the five aggregates:
“When that consciousness is unestablished, not coming to growth, nongenerative, it is liberated. By being liberated, it is steady; by being steady, it is content; by being content, he is not agitated. Being unagitated, he personally attains nibbaana.”
“… where there is no delight, no craving, then consciousness does not land there or grow. Where consciousness does not land or grow, name-&-form does not alight. Where name-&-form does not alight, there is no growth of fabrications. Where there is no growth of fabrications, there is no production of renewed becoming in the future.”
3) “Stopping/emptying” name & from / six sense sets via “external emptiness”
[empty of “I/”mine” and what belong to “I/”mine” in the internal and external sense media, leading to emptiness awareness-release].
"There is the case where a monk — having gone into the wilderness, to the root of a tree, or into an empty dwelling — considers this: 'This is empty of self or of anything pertaining to self.'"
4) “Stopping” contact at six sense doors
, leading to the cessation of feelings via:
a. Sense restraint:
not grasping at the gross sign and fine details/features of six sense objects, which might arouse unskillful qualities such as greed or aversion.
b. Disjoining six sense objects from mind
: by contemplating sense objects, the contact and “the senser” as anicca/dukkha/anatta.
5) Stopping unbeneficial sensual feelings
(leading to the cessation of craving) a. Via contemplation of feelings
: contemplate the feelings, the feeler, and the felt as anicca/dukkha/anatta.
MN 148 Chachakka Sutta:
“… one discerns, as it actually is present, the origination, passing away, allure, drawback, & escape from that feeling [pleasant/painful/neutral] ..."
That a person — through abandoning passion-obsession [liking] with regard to a feeling of pleasure, through abolishing resistance-obsession [disliking] with regard to a feeling of pain, through uprooting ignorance-obsession [delusion and negligence] with regard to a feeling of neither pleasure nor pain, through abandoning ignorance and giving rise to clear knowing — would put an end to suffering & stress in the here & now: such a thing is possible. ...” b. Via contemplation of the 4NT
When painful feelings (dukkha) arise, be mindfulness of the arising of sufferings, and contemplate the causes of the sufferings and the means to end the sufferings.
6) Stopping craving
via contemplating: contemplate the cravings, the craver, and the craved for as anicca/dukkha/anatta.
"Where are all these cravings leading to? -- " They actually only lead to more suffering!”
All cravings lead to both mental and physical distress in this life and beyond -- they'll get us into samsara!
7) Stopping clinging/sustenance
via contemplating: contemplate the clinging, the clinger, and the clung to as anicca/dukkha/anatta.
“All acquisitions are sources of dukkha”.
"sabbe dhamma anatta"
“Nothing is worth adhering to”.
Finally, after the above seven steps of practice, the karmic existence will be brought to end (hopefully within this very life
Your helpful input would be appreciated. Thanks and metta to all,