Ñāṇa wrote:Notions of truly existent things are nothing more the ignorant reification of designations with no ultimately established referents.
not in Theravada. in Theravada things possess svabhava. names are part of your heaps, they occur internally just as feeling, discrimination or mental images occur internally. external objects are not a part of your heaps, theyre external through their own dependent characteristic nature.
There is no ontology to be established. In fact, conceiving in terms of existence and non-existence is a significant part of the problem, and not the solution
its ontology by definition. one is trying to establish the true nature of all objects, not one particular class of objects (names/designations)
tiltbillings wrote:And this is so whether we work from a standpoint of the suttas or Nagarjuna.
in the other thread you quote "Shwe Zan Aung"
"Having divided time into mind moments, why did it not occur to them that the so-called mind moments could also be sub-divided? If this idea had occurred to them, they would have seen that all time could be divided time into past and future. Therefore, there should be no present moment at all. This idea, however strange it seems, would have led them to reject the view of existence. However, they could not then adopt the view that nothing exists, because their senses would be telling them otherwise."
this is standard repugnant nihilism, not buddhism.
A Japanese man has been arrested on suspicion of writing a computer virus that destroys and replaces files on a victim PC with manga images of squid, octopuses and sea urchins. Masato Nakatsuji, 27, of Izumisano, Osaka Prefecture, was quoted as telling police: "I wanted to see how much my computer programming skills had improved since the last time I was arrested."