It's a paradox, for me, that the very mind that the masters tell us must be subdued, conquered and controlled, is also the mind that helps us interpret spiritual teachings; in fact, you might say it is the mind that leads us to a full understanding of truth.
According to the present and 14th Dalai Lama, Tenzin Gyatso,  "When we examine a teaching we should analyze the principal points.  If these stand up to analysis and prove correct, then any apparent contradictions in minor details are of secondary importance.  As it is said in the Treatise on Logic:If the principal point is reliable, the rest is secondary."
Does this infer that we are to question the scriptures?  Wouldn't this be considered more than disrespectful by some?
The embodiment of the Bodhisattva of Compassion, Avilokiteshwera, who is also the modern-day King of Tibet replies that even Buddha's words cannot be accepted on faith alone.   His Holiness notes, "And the Buddha himself said:
O monks, just like examining gold in order to know its quality,
You should put my words to the test.
A wise person does not accept them merely out of respect."
The  Dalai Lama is considered to be one of the wisest living masters of our age.  His  name was conferred on him in his third incarnation by the Mongol Prince, Altan Qan.  It means, Ocean of Wisdom.  As the spiritual and temporal leader of a  government in exile, now operating out of India, he consistently reminds us to use  logic when embarking on any course of action.
 "Do not take the Buddha's words literally simply out of reverence," he instructs.  "Examine them and respect them only when you have seen a good reason for doing so. Of course, faith is very important for spiritual practice, but blind devotion to the Buddha is not enough.  We must have valid reasons for respecting his teachings.  In the Buddhadharma, and particularly in the Mahayana teachings, great importance is attached to logical investigation.
For example, it is only through logical investigation that  one can find the answers to certain mysteries. "The treatises on Buddhist logic talk about the fruit and its two aspects: the manifest aspect and the veiled aspect, " His Holiness points out.  "For us ordinary beings, the fruit of Buddhahood remains obscure.  If we wish to realize it without going astray, we have to take the path that unites means and wisdom, for it is based on valid principles and reflects the true nature of things."
 For those of us sometimes too mentally conflicted to be logical, we can go back to the basics.  His Holiness reminds us, "To practice correctly, whichever path we follow we should never go contrary to common sense.  Within Buddhism there are many different teaching for beings of different dispositions and degrees of receptivity and intelligence.  This is why there exist the different vehicles of the Shravakas, the Pratyekabuddhas, and the Bodhisattvas."