The Buddha saw his own teaching as endowed with all good qualities (sabbākārasampannaṃ) and said that if anyone thought it could be improved by adding or subtracting from it, it would because of not truly seeing it (D.3.127). He said the schools of other sects were devoid of true ascetics (suññā parappavādā samaṇehi aññe) (D.2.151). He said a monk should train himself in solitude because it is the supreme training (etadariyānamuttamaṃ) (Octads, v.822). Regarding people who speculate about the future and the past, the Buddha did not consider their theories equal to his own, still less superior. He said “I am their superior in regard to the higher exposition” (atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti) (D.3.139). He described the Sangha of his disciples as the unsurpassed field of merit for the world (bhagavato sāvakasaṅgho … anuttaraṃ puññakkhettaṃ lokassāti) (M.1.37). Venerable Sariputta agreed; he said that the Buddha’s way of teaching Dhamma in regards to wholesome states is unsurpassed (etadānuttariyaṃ yathā bhagavā dhammaṃ deseti kusalesu dhammesu) (D.3.102).
Of course these are indeed views. But views should not be grasped – even the views of the Buddha. This is a common theme of the Octads, for instance in the Magandiya Sutta: “[The wise] do not say that purity is intrinsic to views, learning, knowledge, or precepts and practices; nor intrinsic to a lack of views, learning, knowledge, precepts and practices. But by detaching from these, not grasping them, at peace, untethered, one no longer hungers for existence” (v.839).
The Buddha once gave monks three reflections, which he called views:
Then he told the monks that, as purified and bright as these views (diṭṭhiṃ) are, if the monks adhered to them, cherished them, treated them as a possession, they would have failed to understand that Dhamma is like a raft, for the purpose of crossing over, not for the purpose of grasping (M.1.260).
So even the view that ‘Buddhism is best’ should not become an object of grasping. It should not be an object of pride. If one is attached to it, one will argue over religious teachings (v.787). If one thinks of oneself as better than others because of one’s views, one will contend with others because of it (v.842). But one who has realised Truth feels no pride regarding his views or thoughts because he does not regard them as part of himself (v.846). Those attached to the notion “I am” and to views roam the world offending people (v.847). If one is pleased with oneself, one disparages others, thinking of them as fools (v.887). But if one abandons one’s fixed opinions, one creates no more trouble in the wolrd (v.894). One remains equanimous, not grasping what other people grasp (v.912). One does not think of oneself as better, inferior or equal on account of anything (v.918). One becomes someone who has found peace within (v.919). This comes by detaching from everything (v.946). At peace, unselfish, the sage neither clings nor relinquishes” (v.954). One can then tell Pasura (vv.832-834):
They who argue,
Grasping a view,
Asserting that “This is very Truth”,
You can talk to those people.
But here
There is no opponent for you to battle with when a dispute has arisen.
Amongst those who have abandoned confrontation,
Who do not pit one view against another,
Amongst those who have not grasped any view as ‘best’,
Who would you gain as opponent, Pasura?
So here you come,
Speculating,
Mulling over various theories in your mind.
But you are paired off with a purified man.
With him you will not be able to proceed.
