Генеральная проблема прасангики

Я "существует только как концепт" понимал так, что все возможные объекты познания - это понимания с названием в определенной перспективе, которая куда-либо ведет.

То, что у других буддистов высший смысл Учения, то единственное, что может дать освобождение - не будет ли обыденным смыслом, воспринимаемым непосредственным восприятием (через приборы) учеными-физиками, к которому им даже приучать свой ум не надо, поскольку каждый рабочий день они видят его непосредственно?  

Я "существует только как концепт" понимал так, что все возможные объекты познания - это понимания с названием в определенной перспективе, которая куда-либо ведет.

Это была маленькая шутка. С долей шутки. Без утверждения.

А конкретно? Встречал только в Дхаммападе в первых строках «дхаммы обусловлены разумом, их лучшая часть разум и т. д.

self of the individual person (pudgalatma, gungzaggi bdag), as when a “self”
with permanent, unitary, and independent properties is [mistakenly] apprehended

The four seals or hallmarks are [also known as] the four maxims pertaining
to the [sacred] teachings [of the Buddha]. As is said in the Sütra o f Inconceivable
Secrets:4
The Tathigata has subsumed all the teachings in four aphorisms:
All that is conditioned is impermanent;
All that is corrupt is suffering;
All things are without self;
And nirvana is peace.
The objection might be raised that this is untenable because the Vatslputrlyas
among the Buddhist schools also uphold [the view] that there is a “self” and
they accept that there are compounded [phenomena] which are not perishable,
[persisting] through [the series] of indivisible time moments. Even so,
there is no defect because they do not hold that there is an object [i.e., a
“self”] that is extraneous to the psycho-physical aggregates and permanent,
and they do not accept that there are eternal, imperishable, and permanent
P H I L O S O P H I C A L S Y S T E M S - 463
en t i t ie s . Ther efore , the r e is a great d i s t in c t io n b e tw e e n th em an d the [n o n -
B u d d h i s t ] ex t r emis t s .5

The Pudgalavādins asserted that while there is no ātman, there exists a pudgala (person) or sattva (being) which is neither a conditioned dharma nor an unconditioned dharma. This doctrine of the person was their method of accounting for karma, rebirth, and nirvana. For the Pudgalavādins, the pudgala was what underwent rebirth through successive lives in samsara and what experiences nirvana. They defended this view through philosophical argument as well as scriptural citation. According to Thiện Châu and Richard Gombrich, they used the Bharaharasutta as a major reference for their view. This text states that the person (pudgala) is the bearer of the five aggregates, and that the taking up of them is craving and suffering:

The five aggregates are truly burdens, The burden-carrier is the person. Taking up the burden is suffering in the world, Laying the burden down is blissful.