This is what I call the "unknown" applesauce. That is to say, answering a muddled question, by a muzzy answer, that seems to be an evident solution.
In other words, you are putting an unkown variable in the definition of your equation.
What is a dhamma?
As long as you don't give a clear answer to that, the above "ongoing processes between dhammas, not dhammas themselves"
remains quite a useless - how did Kant named that? Oh yeah! - "wortklauberei" (word-juggling").
That's all it is. A useless muzzy answer.
What "ongoing processes between dhammas" could probably mean?
A dhamma is simply defined as the phenomenon resulting from the co-action (saṅkhārā) of the khandhas.
Khandhas are what the nāmarūpa nidāna is made of.
For instance, "saṅkhārized" khandhas descend (avakkanti) as dhammas from the nāmarūpa nidāna, to the saḷāyatana nidāna, as dhamma.
Saṅkhāra / saṃ-s-कार kāra [agt. kṛ] / saṃ-s-√ kṛ = to put together, join together, compose (RV.)
Saṅkhāra is just the "putting together" of the khandhas - their co-actions, that leads to a dhamma.
Gee!- Is that so difficult to understand?
The problem is, I guess, the lousy definitions of cittasaṅkhāra in MN 44/MA 210 and SN 41.6/SA 568.
The parallels don't match for cittasaṅkhāra; and it is dubious to rely on them. Particularly when talking about ceto (cetasika) in the saṅkhāra nidāna.
Training breathing (I/O), with the desire to be able to know the particulars of the mental coaction (cittasaṅkhārapaṭisaṃvedī assasissāmīti sikkhati,) happens in the 7th step, just after training breathing (I/O), with the desire to be able to feel pīti (a mano's kind of pleasure) and sukha (a citta's kind of pleasure - that is indeed a ceto's ("polluted" citta) kind of pleasure.
The idea is to experience the difference between pīti & sukha - but most of all, between mano & citta.
And particularly the effect of mano on citta (and citta on mano) .
This is the coaction that must be comprehend in step 7.
And this is the coaction (joining together) that needs to be calmed in step 8.
Then one can train breathing (I/O), with the desire to be able to know the particulars of the Citta ("unpolluted" ceto), to gladden it (abhippamodaya) [ properly], to establish it (samādhi), and to liberate it (from
its ceto's stance - cetovimutti) - (9th to 12th step).
A cit that is liberated, can see clearly.
So one can contemplate the "not-one's ownness" (the foreign nature) of the dhamma (phenomena), according to what has come to be (yathābhūta) - That is to say, the saṅkhāra of the khandhas, as "not ours" - the "not-one's ownness" (the foreign nature) of the ensuing phenomenon (step 13).
Here anicca takes its original meaning of "not-inwardly" (outwardly-foreign).
And lastly, one contemplates dispassion (virāga); restraint (nirodha = निरुध् nirudh (RV.) and relinquishment (paṭinissagga) towards this dhamma (phenomenon) - (last 3 steps.