How can I as a layperson approach the discourses given to monks? Most discourses that I've read have been given to monks or nuns (and not laypeople), so I'm wondering what the practical application is of these many discourses for a layperson like myself. Are the practices presented in these discourses something to strive for? Is it better (as laypeople) to focus our effort on deepening our understanding and practice of for example the five precepts?

Grateful for help and with kind regards,
Tord
The four noble truths &amp; dependent origination simply explain how suffering comes to be &amp; how this suffering can be ended. 

As a layperson, it is inevitable you suffer (for example, when your motor car is damaged in car accident). Therefore, you  can use these teachings to understand &amp; overcome your suffering. 

For example, your motor car is damaged in an accident. You reflect: 


I am suffering because I am attached to the car &amp; do not want the car to be damaged. 
However, this wanting &amp; suffering is ignorant because the Buddha taught all material &amp; conditioned things are subject to damage &amp; impermanence. Therefore it is ignorant of me to suffer over things that are inevitably prone to damage &amp; impermanence. 
Also, the motor car is not-self. It is not really 'mine'. It is only something I use temporarily. 


The above is an example of how to use the four noble truths &amp; dependent origination to understand &amp; end the everyday suffering of a lay person. 



If you do not clearly understand the four noble truths, it is: 


All suffering is summarised as attachment to the five aggregates.
This suffering arises when there is craving that leads to new self-becoming. 
This suffering ends when craving ends. 
The noble eightfold path is the way to end suffering, which is summarised as using mindfulness to bring wisdom (right view) to sense experience. 




If you do not clearly understand dependent origination, it is simply the same as the four noble truths but more detailed, in that it traces the arising of suffering back to ignorance. It states: 


Ignorance conditions ignorant mental formations.
Ignorant mental formations condition an ignorant consciousness. 
Ignorant consciousness conditions an ignorant mind &amp; body.
An ignorant mind &amp; body condition ignorant sense organs.
Ignorant sense organs condition ignorant sense experience. 
Ignorant sense experience conditions ignorant feelings.
Ignorance feelings condition craving.
Craving conditions attachment.
Attachment conditions self-ego-becoming. 
Becoming conditions the birth of self-identity. (eg. 'My motor car'). 
Birth conditions aging-&amp;-death (eg. 'My motor car is destroyed &amp; dead). 
Aging-&amp;-death conditions sorrow, lamentation, pain, grief, despair &amp; all sufferings.


Therefore, if ignorance is ended by reflecting: "material &amp; conditioned things are impermanent", the craving, attachment, becoming, birth &amp; death that cause suffering will not arise. The mind will be free from suffering about motor cars.