《中部47經，審察經》與《中阿含186經，求解經》

《中部47經，審察經》與《中阿含186經，求解經》所傳的不是對老師完全不鑑別地接受他的言語和行為，而是必需長時間觀察與省思。
《中阿含186經》：「爾時，世尊告諸比丘：『緣於彼意，不知他心如真者，彼世尊正盡覺不可知，云何求解於如來乎？』」(CBETA, T01, no. 26, p. 731, b3-5)。
台灣的教育界和佛教界有意無意之間鼓吹這種奴才式的「教」與「學」模式。
老式的「學徒制教導」已經不合時宜了。
http://agama.buddhason.org/MN/MN047.htm
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藉由 Bingxiu 及 Yuan Chuan 的標誌，我才注意到此文：
「A common teaching in Tibetan Buddhism suggests that, “if a lama or rinpoche says something wrong, you MUST point it out as wrong.” They might be pure beings, perfect Buddha’s etc, but right there, right then, they were, “manifesting an opportunity for you to correct them.” This and similar teachings permeate the Buddhist tradition, which is built upon harmonious behavior, careful instruction, reflection, reason, and debate.
藏傳佛教一般教導：『假如一位喇嘛或仁波切說錯(或教導錯)，你必需指出那是錯的。』 他們或許是清淨者，完善如佛，但是，就在此處、就在此時，他們(那位喇嘛或仁波切)『造成一個讓你去更正他們的機會』。建立於和合的行為、審慎的教導、反省、理性與思辯的佛教傳統，彌漫著此一教導和類似的教導。」
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「The students write, “You have punched and kicked us, pulled hair, torn ears, as well as hit us and others with various objects such as your back-scratcher, wooden hangers, phones, cups, and any other objects that happened to be close at hand.” If samaya requires students to put up with this without calling it what it is, well, as the kids say, “f*ck samaya.”
一些學生寫著：『你(意指那位「仁波切」)毆打、踢我們，拉扯頭髮、撕扯耳朵，也用各種不同東西打我們，像是抓背的、木衣架、電話、杯子或其他任何恰巧在你手邊的東西。』如果三昧耶需要學生忍受這些不予解釋的(不合理)對待，那麼，如同這些孩子們說的，『去他的三昧耶』。」
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https://www.patheos.com/blogs/americanbuddhist/2017/08/the-merit-of-pointing-out-abuse-in-buddhism-dzongsar-khyentse-rinpoche.html?fbclid=IwAR1vsOwG5X32s4Gi9bTnjp7mVETmyElhewdVf05rVTPQra7_SokrxMFTZj8
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https://www.patheos.com/blogs/americanbuddhist/2017/08/dalai-lama-speaks-buddhist-teacher-misconduct.html?fbclid=IwAR1HQ5YoZOTMw5SiA61dIyB9t2G0a62Z_qyiloqLRm7zYWQK0aPfsJOLCGc#WGeAATglxF86xdfS.01