Jainism, but monotheism, pursuing an ideal of human courage that has emancipated itself from God. The courage to take meaninglessness into itself presupposes a relation to the ground of being which we have called 'absolute faith.' It is without a special content, yet it is not without content. The content of absolute faith is the 'god above God.' Absolute faith and its consequence, the courage that takes the radical doubt, the doubt about God, into itself, transcends the theistic idea of God. Martin Buber criticized Tillich's "transtheistic position" as a reduction of God to the impersonal, "necessary being" of Thomas Aquinas. Buddhism as transtheistic Following the term coined by Tillich and Zimmer, Buddhism, namely Theravada Buddhism, can be regarded as a polytranstheistic religion. This can be evident by the transcendence of the state of Nibbana (Nirvana) that surpasses all the realms of existence, including the planes of devas and brahmas who are considered gods in Buddhist cosmology. The historical Buddha made it clear that the path to enlightenment does not depend on a god or gods. Although there is acknowledgment of a multitude of gods in the oldest Buddhist scriptures, there is also reference to Mahabrahma, who considered himself to be the all-powerful all-creator god, only to be critiqued by the Buddha as having wrongly perceived his plane of existence as the highest. Nevertheless, these deities remain an inseparable aspect of the Buddhist worldview. The Buddha recommended meditation on the virtues of the devas as one of several means of cultivating good mental qualities, as it was mentioned in the Mahanama Sutta. In the Paṭhamamahānāma Sutta (AN 11.11) and the Samgyutta Agama (T. ii 237c9), the Buddha recommends that a disciple recollect each category of deity and their qualities of faith (saddha), ethics (sīla), learning (suta), renunciation (cāga), and wisdom (pañña). This fivefold enumeration of virtues is known in Chinese Buddhism as the "five virtues of a householder" (在家五法 or listed 信戒施聞慧). It is notable that the Chinese text also lists six virtues (六法), drawing a distinction between giving (dāna; 施) and renunciation (tyāga; 捨). The Pure Abodes are also a significant aspect of Buddhist soteriology because the deities born there are anāgāmins. As with the function of the pure lands in Mahayana Buddhism, this explicitly presents certain deities with the ability to access nirvana, which confirms that their status is an indication of advancement on the path of liberation.