[osteoftex]

in MN 98, where dependent origination was taught to putthujano, it was taught as understanding how the various orders of beings ("names & clans")

MN 98 above, fits nicely into the definition of birth found in the suttas:

Jāti (in Devanagari: जाति) (the word literally means thus born) is the term used to denote communities and sub-communities in India. It is a term used across religions. In Indian society each jāti typically has an association with a traditional job function or tribe, although religious beliefs (e.g. Sri Vaishnavism or Veera Shaivism) or linguistic groupings define some jatis. A person's surname typically reflects a community (jati) association: thus Gandhi = perfume seller, Dhobi = washerman, Srivastava = military scribe, etc. In any given location in India 500 or more jatis may co-exist, although the exact composition will differ from district to district.

This meaning was maintained & included by Buddhaghosa in 500AD in the Vissudhimagga:

Now this word jati has many meanings. For in the passage 'he recollects one birth, two births, etc', it is becoming. In the passage 'Visakha, there is a kind (jati) of ascetics called Niganthas (Jains)', it is monastic order. In the passage 'birth is includes in two aggregates', it is whatever is formed. In the passage 'his birth is due to the first consciousness in the mother's womb' (Vin.i,93), it is rebirth-]. In the passage 'one who is not rejected and despised on the account of birth', it is clan. In the passage 'sister, since i was born with noble birth', it is the Noble One's virtue. MN 98 above, namely "names & clans", also fits nicely into the term 'self-identification' found in MN 44:

"'Self-identification, self-identification,' it is said, lady. Which self-identification is described by the Blessed One?"

"There are these five aggregates subject to clinging, friend Visakha: form as an aggregate subject to clinging, feeling as an aggregate subject to clinging, perception as an aggregate subject to clinging, fabrications as an aggregate subject to clinging, consciousness as an aggregate subject to clinging. These five aggregates subject to clinging are the self-identification described by the Blessed One."

Saying, "Yes, lady," Visakha the lay follower delighted & rejoiced in what Dhammadinna the nun had said. Then he asked her a further question: "'The origination of self-identification, the origination of self-identification,' it is said, lady. Which origination of self-identification is described by the Blessed One?"

"The craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming: This, friend Visakha, is the origination of self-identification described by the Blessed One."

"'The cessation of self-identification, the cessation of self-identification,' it is said, lady. Which cessation of self-identification is described by the Blessed One?"

"The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving: This, friend Visakha, is the cessation of self-identification described by the Blessed One."

"'The way of practice leading to the cessation of self-identification, the way of practice leading to the cessation of self-identification,' it is said, lady. Which way of practice leading to the cessation of self-identification is described by the Blessed One?"

MN 44