Textual reference vs. Direct insight Somewhat loaded question... According to Buddha, what is more reliable -- textual reference or one's own direct insight that came from experience?

If one's own insight is in conflict with a text, should one trust the text or one's own insight? Is there anything Buddha said about this?
The Kalama Sutta says that you should "know for yourselves".

It also suggests that one should consider the opinion of "the wise". Elsewhere too it's said to be important to have admirable people as friends.

Something like the Sarakaani Sutta suggests that faith (faith in the "text", perhaps) is beneficial; but that it's also possible to "destroy three fetters". The commentary says,


  These are the first three of the five lower fetters, i.e., sakkaaya-ditthi "personality-view" or belief in a permanent, really existing self; vicikicchaa "doubt" (once the "personality-view" has been shattered, there can be no further fundamental doubt about the Dhamma); and siilabbata-paraamaasa "attachment to rites and rituals" (siila + vata).


If you reach the state of "lack of doubt" I think that implies you trust your own insight.

There's a long definition of Vicikiccha (perhaps several definitions).

Some of the things you shouldn't doubt include the Buddha, Sangha, and Dhamma (which might mean, "you shouldn't doubt the text", i.e. "insight confirms the accuracy of the Buddha’s teaching"). But then the last paragraph i.e. ...


  Why, Mahaanaama, if these great sal trees could distinguish what is well spoken from what is ill spoken, I would proclaim these great sal trees to be Stream-Winners...


... implies that a stream-winner is defined by the ability to "distinguish what is well spoken from what is ill spoken".

Also the Kaccayanagotta Sutta says that right view is a knowledge that is independent of others


  By &amp; large, Kaccayana, this world is in bondage to attachments, clingings (sustenances), &amp; biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on 'my self.' He has no uncertainty or doubt that just stress, when arising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others. It's to this extent, Kaccayana, that there is right view.