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| пали | Dvayenāti sakalena paṭiccasamuppādavacanena tassā tassā paccayasāmaggiyā santatiṃ avicchinditvā tesaṃ tesaṃ dhammānaṃ sambhavato majjhimā paṭipadā, "so karoti so paṭisaṃvedeti, añño karoti añño paṭisaṃvedetī"ti vādappahānaṃ, janapadaniruttiyā anabhiniveso, samaññāya anatidhāvananti ayaṃ ñāyo paridīpito hotīti ayaṃ tāva paṭiccasamuppādoti vacanamattassa attho. |
| Nyanamoli thera | 24.The two together: since any given states are produced without interrupting the [cause-fruit] continuity of any given combination of conditions, the whole expression “dependent origination” (paṭicca-samuppāda) represents the middle way, which rejects the doctrines, “He who acts is he who reaps” and “One acts while another reaps” (S II 20), and which is the proper way described thus, “Not insisting on local language and not overriding normal usage” (M III 234). 4 |
4. “Such terms as ‘woman,’ ‘man,’ etc., are local forms of speech (janapada-nirutti)The explanation differs somewhat from MN 139.
because even wise men, instead of saying, ‘Fetch the five aggregates,’ or ‘Let the mentality-materiality come,’ use the current forms ‘woman’ and ‘man.’ This is how, in those who have not fully understood what a physical basis is, there comes to be the insistence (misinterpretation), ‘This is really a woman, this is really a man.’
But since this is a mere concept, which depends on states made to occur in such and such wise, one who sees and knows the dependent origination does not insist on (misinterpret) it as the ultimate meaning.
‘Current speech’ is speech current in the world.
‘Not overriding’ is not going beyond.
For when ‘a being’ is said, instead of making an analysis like this, ‘What is the [lasting] being here? Is it materiality? Or feeling?’ and so on, one who does not override current usage should express a worldly meaning in ordinary language as those in the world do, employing the usage current in the world”