Siebe said: “Do you belief the Buddha did possess some kind of knowledge (wisdom)…”
Of course I do. The whole idea is that a Buddha is a human who has perfected mind capabilities to the ultimate level, and is able to comprehend everything about the world. The problem most people have is they think the Buddha is yet another guru or a top level philosopher. One of course starts there, since one does not want have blind faith.
You may know the name of the sutta, where someone asked the Buddha “Are you a human, a deva, or a brahma?”. The Buddha said he was none of those. That he had transcended all in the 31 realms.
I think there is enough material at the website, especially with the “Nāma & Rūpa to Nāmarūpa” subsection, to see that the Buddha is someone who truly transcended this world.
The material I have presented so far is just scratching the surface. I myself have to spend the rest of my life to write what I know right now (and I do get frustrated about that). What I know came mainly from my later teacher Waharaka Thero’s desanas, but I am learning more from the Tipitaka now. The Buddha said that what he has taught can be compared to a handful of leaves in a forest. So, one will never be able to comprehend even a fraction of what he knew.
Also see: “Buddha Dhamma: Non-Perceivability and Self-Consistency“.
Siebe said: “In the sutta’s the Buddha advises the khandha’s, ofcourse also the vinnanakhandha, to see, with correct wisdom, like this: ‘This is not mine, this I am not, this is not myself.’
What does this mean? How to understand this?”
That is a good question, and most of the website is focused on explaining this subtle point. This is really about sakkaya ditthi: whether there is anything in this world to be worthwhile to be called “mine” and to do immoral things to maintain those “things”.
The Buddha rejected both “no-self” and an “everlasting self”. We cannot say “I don’t exist” or “you don’t really exist”. We both know that we do exist. But, this existence is transient. There is nothing to brag about even if one is a king, deva, or a brahma.
In this existence, we are humans. But in the next, we could an animal, a deva, or brahma. And that depends on what we have done in the past, and more importantly, what we are doing in this life (because we can get out of this suffering-filled existence by learning and practicing Dhamma).
In fact, at a deeper level, all five aggregates arise due to six causes (lobha, dosa, moha, alobha, adosa, amoha). But we only need to get rid of lobha, dosa, moha to break this samasaric journey. And that is done by staying away from dasa akusala, and learning and comprehending Tilakkhana. Panna (wisdom) will grow and all six roots will be taken out.
Now, this idea can be understood (and expressed) by different people in different ways. So, I would encourage others to give their opinions.