Ñāṇa wrote:Right view accords with reason.
Not just reason, wisdom. That is discovered within.
Ñāṇa wrote:This assertion is a rather pointless appeal when the person(s) you are in discussion with don't acknowledge the existence of the reality that you claim to have experienced.
What existence is that?
Ñāṇa wrote:And this statement illustrates that your opinions are not in accord with the teachings of the Indian Mahāyāna commentarial traditions.
When Vasubhandu came out, he was not in accord with any commentarial traditions either, or Nagarjuna. When Buddha came out, he certainly wasn't either. Commentarial traditions are only for reference. They are not authoritative. In the legal profession, relying on commentarial literature, when it contradicts the authoritative literature, is malpractice. As a practitioner it is one's duty to ensure that one has not run afoul the authority. The situation with regard to Suttas is the same, as it mentions in the Maha-Parinibbana Sutta.
Ñāṇa wrote:Irrelevant question, but at any rate, all extant commentarial traditions including the Theravāda maintain that an arahant disciple does not have omniscient knowledge.
The commentarial literature has run afoul the authoritative literature. It is most definitely not an irrelevant question if we are to judge correctly the value of the Sutta methodology. If you believe the Suttas, then you get the picture of an Arahant-Sammasambuddha. Then one can look at the claims coming from the commentarial side including the Mahayana with a much more critical eye.
I take it, then, you hold that the Arahant has a cognitive obscuration. If Arahants are obscured, then, in my view, the suttas do not tell a path to awakening. Because they say they do, then they would be lies. The Mahayana specifically refutes that Arahants have dispelled ignorance. The Suttas claim they have. Both cannot be right. I would urge that, for good reason, the Pali Sutta Buddha did not make a distinction that Arahants have the cognitive obscuration or only understand the emptiness of persons and not the emptiness of things. He was specifically assuring everyone that he held nothing back, and they have what he has.
When viewed from this lens, the practices of Mahayana and Vajrayana in particular come into focus as being syncretic modes, attempts to use Vedism as a path to bodhi. They use a monistic or pan-theistic trend in that line of practice, which the practice of Guru Yoga is the best exemplar, as expressed to me by Garchen Rinpoche.