In short i would say do not worry that much about such matters. The thing is that intellectual knowledge will not get one to enlightenment or allow a deeper understanding of the dhamma. Like the onion-simile. By using the intellect one can only penetrate the top layers. By using the method of insight meditation one can penetrate into the core of the onion.
It can be beneficial to try to contemplate such matters intellectually and to a certain extent it is helpful to try and grapple with these concepts but one should know the limit of the intellect. Intellectual knowledge also called "book knowledge" because it has no reference point to reality, will not set one free from samsara.
For liberation to happen insight knowledge into how reality functions is needed. That can be gained through insight meditation practice. The experiental knowledge that is gained here is also called wisdom/insight and that knowledge will create understanding of reality.
This understanding of reality will allow one to see clearly, also called clear comprehension of phenomena. One will come to see that both beings and non-beings consist of mental and physical phenomena that arise and cease on their own accord. These mental and physical phenomena consists of a configuration of the 5 aggregates. As we know from the Buddhas teachings then when these 5 aggregates come together and create a biophysio-psychological machine - a being - then there arises the false notion of an I, a Me, a Self.
This false idea of a Self is merely a mental formation belonging to the 4th aggregate of mental formations.
For references to the texts please see MN 28: Mahahatthipadopama Sutta. In here its talked about the 5 aggregates and how they are not a Self. I am here quoting from "The chapter of The Greater Discourse on the Simile of the Elephant's Footprint on p. 281, in The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikaya by Ven. Bhikkhu Bodhi"*:
- Now both the internal earth element and the external earth element are simply earth element. And that should be seen as it actually is with proper wisdom thus: "This is not mine, this I am not, this is not my self".
- "Now there comes a time when the water element is disturbed and then the external earth element vanishes. When even this external earth element, great as it is, is seen to be impermanent, subject to destruction, disappearance, and change, what of this body, which is clung to by craving and lasts but a while? There can be no considering that as "I" or "mine" or "I am".
The above quotes are concerning the earth and water element out of the four great elements which belongs to the 1st aggregate of form. The above words of course is the same for all the aggregates.
So regarding your question; if you take out the I, Me, Self is there then a problem?
Everything becomes problematic and confusing when a Self is added to the equation. It reminds me of a story told by Ajahn Punnadhammo. The story is from Zen buddhism and involves a man looking for the owner of an empty house and not finding him. Then who is doing the looking? Ajahn Punnadhammo then explains that no one is doing the looking. There is nobody home.
When one does insight meditation and come to see that all phenomena are impermanent and unsatisfactory one will then come to understand and realize not-self.
So in short. Its useful to contemplate such questions as you ask but only to a certain extent. One should not get obsessed with such matters since intellectual knowledge will not get one far. Insight practice is the way to go. Direct investigation and examinination of reality. That produces wisdom which will grant one access to understanding reality by realizing the drops of pure insight.
I hope this might be of some help. On purpose i did not answer the relation between Dependent Origination and Right Effort because as i understand it the combining factor was "an experiencing I, Me, Self and when that is added to the equation the question becomes meaningless. Like when the Buddha was asked questions about e.g. the infinite/finite universe i.e. The Four Imponderables and The Ten Indeterminate Questions.
Here the Buddha remained silent. Why? Because he knew that the question was framed in the wrong way. The question was already flawed from the beginning impliying something that is not there.
Through practice you will get an answer to your question but it might be an answer much different that what you think or expect. You might realize that there wasnt a question to begin with.