Experiencialism

(Lectured by ven. Ilukkevala Dhammaratana, given by ven. Janinda) May, 2010



Traditionalism → Authority

Rationalism → Reasoning

Experientialism, the knowledge, which comes through an experience is called experiencialism. Those are experiences, which we get through senses. The senses are sight (eye), hearing (ear), smelling (nose), tasting (tongue), and touch (body). The knowledge that comes through those senses is the knowledges of experience.

According to the Ariyapariyesana Sutta, Lord Buddha is an experiencialist (anubhūtivādin). However, only through the experience we cannot get everything. Usually, we should follow firstly authority and secondly reasoning. After that we can put them into practice. Therefore, knowledge become because of authority, reasoning and experience. When this threefold knowledge is connected, the knowledge of experience is the highest.

The sources of knowledge that belong to the traditionalism, rationalism and experiencialism should be examined further. Accordingly, because of the traditionalism, people got authority. But the knowledge cannot be considered as right knowledge or false knowledge. With reasoning, we can learn what is right or wrong. With our own experience we can confirm the knowledge as right or wrong.

According to the Kālāma Sutta of Aṅguttara Nikāya, Buddha has mentioned how we examine the knowledge. The people in the city of Kālāma were Kālāmas. Having approached different teachers, Kālāmas learned different teachings.

With those teachings Kālāmas went to meet the Buddha. They pointed out all the teachings they learned before they came to the Buddha. Then, they asked which one was correct. The Buddha did not answer. But he said: »Attanāva janeyyātha.« - “You should know by yourselves.”

Having mentioned above statement, Buddha introduced a method. If we listen to something, we should compare it with the following formulas:

  1. »Ime dhammā kusalā vā akusalā vā.« - “Whether the teaching is skillful or not skillful.”

  2. »Ime dhammā sāvajja vā anāvajjā vā.« - “Whether the teaching is right or wrong.”

  3. »Ime dhammā viññū gārahita vā pasaṭṭha vā.« - “Whether the teaching is appreciated by the wise or not.”

  4. »Ime dhammā hitāya vā ahitāya vā.« - “Whether the teaching is beneficial or not.”

Having listened to something from someone, we should tally them with the above statements. Then, we can decide whether the teaching is right or wrong. It is right or correct, if it is the following:

1. It is wholesome (kusala).

2. It is correct (sāvajja).

3. It is appreciated by the wise (viññū pasaṭṭha).

4. It is beneficial (hitāya).

Having reasoned as mentioned above, we can decide what is right or wrong. If we can get the above answer, what was listened to, is right. If we cannot get the above answer, what was listened to, is wrong. In other words, such a teaching would be wrong.