‘SuttaCentral exists’ ontologically, is a delusion, is uncertain (according to the Dhamma). ‘SuttaCentral doesn’t exist’ is just the opposite view, with nothing to back it up as SC can be seen, now. Buddhism allows the meditator to see for themselves, that SC arises at the eye base, gives rise to fleeting consciousness at the eye, which in turn gives rise to eye contact. This in turn specifically gives rise to (idapaccayata) feeling, identifications and intensions, ie. this arising happens down a specific pathway as mentioned before, and not in a chaotic manner. This isn’t the seeing of the existent world out-there. The process of perception includes material and the mental phenomena. The mental portion is the mind’s projection on to the outside world meanings it doesn’t contain. One could say that 90% is added to it subsequent to the initial arising of the eye + image. The ‘world’ is fabricated sense base by sense base, in this manner. Rather than ontological reality or non-existence, the ‘world’ arises as experiences, as a string of causally arisen phenomena, each lasting less than a second before giving rise to the next phenomena, which then also passes away, and so on, to infinity. Therefore they are dependently originated. Without the cause there would be no effect. There are no ‘entities’ observing this process- just the process itself is aware of it own arising. This process happens so fast that 3 dimensional world is created, with its material and mental aspects seemingly ‘fused’ (ghana sanna). Dispersing this fusion is the task of samadhi in vipassana. The majority of the ‘experience’ has been created subsequently- and is an illusion- like a mirage or a projection. This means it makes sense to detach from thinking our experiences are real manifestations of reality. It is meaningful to not view our experiences as having much validity, but rather to ‘not take the signs or the details’, or to ‘just see the seen’ as mentioned in certain suttas. So when we come to see that we have been living in an illusion (a ‘matrix’ of sorts) it gives rise to repulsion (nibbida) and we un-plug from samsara. The world arises because we are attached and want it to arise, at a deep level. At the end of this we have Samma ditti (Right view) which will open the door to stop generating phenomena, after later practicing vipassana. These are teachings which incline the mind to Nibbana’. Atman provides us with an insurmountable barrier to reaching experiential Nibbana. Our greatest attachment and that which requires the greatest detachment (Nibbana) cannot co-exist. The latter is also the ending of suffering- the Self is a great cause of our suffering, as we build our hopes, achievements, goals, and ego around it.
We are not ruling out the existence of the world- as it keeps arising, regularly
We are not saying it exists because clearly it is dependently originated
(if we say it arises in the ‘mind’, that is also about existing in the world, but just in mind and brain)
The third way, the middle way, is that it can be experienced to arise as causes and effects, moment by moment, infused by delusion (avijja).
Attachment to this process, unknowingly, causes suffering.
Detachment from this process is the ending of suffering.
Nibbana is when this process has halted, and there is no more arising in the present moment to be experienced (nirodha).