I think this member is incorrect according to THeravada:Do not blindly adhere to what you think the Buddha taught, he was not omniscient, he did not know everything and basing all your views on some books written down hundreds of years after he died is dogmatic and unfit
Majjhima Nikaya 71 Tevijjavacchagotta Sutta 'To Vacchagotta on the
Threefold True Knowledge'
"Venerable sir, I have heard this: "The recluse Gotaka claims to be
omniscient and all-seeing, to have complete knowledge and visiion
thus: "Whether I am walking or standing or sleeping or awake,
knowledge and vision are continuously and uninterruptedly present to
me." Venerable sir, do those who speak thus say what has been said
by the Blessed One, and not misrepresent him with what is contrary to
fact? Do they explain in accordance with the Dhamma in such a way
that nothing which provides a ground for censure can be legitimatelly
deduced fromtheir assertion?"
"Vaccha, those who say thus do not say what has been said by me, but
misrepresent me with what is untrue and contrary to fact."
note 714 of BB : MA explains that even though part of the statement is
valid, the Buddha rejects the entire statementbecause of the portion
that is invalid. The part of the statement that is valid is the
assertion that the Buddha is omniscient and all-seeing; the part that
is excessive is the assertion that knowledge and vision are
continuously present to him. According to the Theravada tradition
the Buddha is omniscient in the sense that all knowable things are
potentially accessible to him. He cannot, however, know everything
simultaneously and must advert to whatever he wishes to know. At MN
90.8 the Buddha says that it is possible to know and see all, though
not simultaneously, and at AN 4.24/ii.24 he claims to know all that
can be seen, heard, sensed, and cognised, which is understood by the
Theravada tradition as an assertion of omniscience in the qualified
sense. .