Epistemology can be summarized as the study of what we can know, experience.
Ontology can be summarized as the study of what does or not exist.
The Buddha we find in the EBTs was concerned about addressing an issue of epistemological nature:
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By affirming the experience of suffering, the Buddha calls us to gain direct knowledge and insight into its origination and causes. (First Noble Truth)
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By doing so, the reality and possibility of suffering coming to an end is unveiled and proposed as a natural consequence of its causes being abandoned. (Second Noble Truth)
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The end of suffering is thus not proposed as a magic destination of the being or even a theoretical state of annihilation. It is instead referred to as something perfectly feasible and achievable in vivo and in loco. The ending of suffering is for one to verify and eventuate in himself/herself. (Third Noble Truth)
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Lastly, a clear and reasonable roadmap is presented as a path to be developed individually and towards putting on an end the experience of suffering in oneself. The path of individual development proposed is sustained by right understanding / view and is framed in a way to help one getting in place all factors needed for gradual but irreversible abandoning of fetters and destruction of taints to occur. (Fourth Noble Truth)
At the same time, when asked ontological questions such as the origin of the universe, the destiny of awakened beings(i.e. tathagatas, arahants) the Buddha always reminds that such speculations are totally useless towards the noble truths and ennobling tasks on which his Dhamma are founded - see SN44.8.
Nevertheless, here and there we find hints of ontological affirmations which later on were used as basis for ontological systematization such as the many Abhidhamma projects and as well the fivefold niyama theory of everything addressed elsewhere.
In the AN3.136 the Buddha tells us how due to a orderliness of the Dhamma (dhamma niyama) the three characteristics or properties of impermanence, not-self and suffering do stand.
In big-picture suttas like the AN10.12 and AN11.12 we see the Buddha stating knowledge & vision of release - a synonym for nibbana - is nothing but the byproduct of an transcendental dependent origination which starts with virtue and requires no act of will / exertion of volition. And in the SN12.23, by pointing us a process of proximate causation, the Buddha provides us with the missing link between this dependent origination of nibbana and the dependent origination of suffering.
All that said, I would like to start a conversation by proposing three opening questions for discussion:
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What are he limitations of reading the Dhamma only from a epistemological perspective?
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Similarly, what are the limitations of reading the Dhamma only from a ontological perspective? Is it even posible?
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To what extent does the Buddha of the EBT really endorsed investing time in ontological questions?
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Is it the case that it is not so simple and maybe the Dhamma cannot be framed exclusively in as ontological or epistemological terms?
Thanks for your contribution!