user10376: When given advice by Devadatta (or a Devadatta-like person), should that person be ridiculed as a Buddha (i.e. the Buddha that he pretends to be), or as what he is behind the mask? Or both?
When a hypocrite calls me up to behave in decent ways, then in order not to get tangled up in his net, I naturally get the urge to ridicule the Buddha into his face (possibly before ridiculing himself), in order to give a clear sign of not adhering to fake advice, even if giving that sign requires temporarily insulting the real Buddha.  It’s as if saying “I’d rather ridicule the Buddha himself than take his Dhamma from someone like you”.

user24191: If we consider the ideal way, then ridiculing is an Akusala.
If what he gave was a wrong advice, then we can stay away from following it.
If a wrong person gives a right advice, we can still follow the advice but not the person.
And if any wrong person is trying to climb into the "Advisor Role" in a group by trying to giving constant advices, then we can boycott or advise him, instead of ridiculing.
Even the monks' Vinaya has procedures like "advising, formal advising in a meeting, boycotting, formal threatening, temporary expelling and expelling."

user471: If the teacher understands the meaning and the teaching, then that's a good enough reason to teach.
If the audience understands the meaning and the teaching, then that's a good enough reason to teach. Here, whether the teacher fully understands or follows the teaching, appears to be optional.
If both teacher and audience understand the meaning and the teaching, then that's a good enough reason to teach.

“Mendicants, taking three reasons into consideration provides quite
enough motivation to teach Dhamma to another. What three? When the
teacher understands the meaning and the teaching. When the audience
understands the meaning and the teaching. When both the teacher and
the audience understand the meaning and the teaching.
Taking these three reasons into consideration provides quite enough
motivation to teach Dhamma to another.”
AN 3.43


10376: <p>When given advice by Devadatta (or a Devadatta-like person), should that person be ridiculed as a Buddha (i.e. the Buddha that he pretends to be), or as what he is behind the mask? Or both?</p>
<p>When a hypocrite calls me up to behave in decent ways, then in order not to get tangled up in his net, I naturally get the urge to ridicule the Buddha into his face (possibly before ridiculing himself), in order to give a clear sign of not adhering to fake advice, even if giving that sign requires temporarily insulting the real Buddha.  It’s as if saying “I’d rather ridicule the Buddha himself than take his Dhamma from someone like you”.</p>
 24191: <p>If we consider the ideal way, then ridiculing is an Akusala.</p>
<p>If what he gave was a wrong advice, then we can stay away from following it.</p>
<p>If a wrong person gives a right advice, we can still follow the advice but not the person.</p>
<p>And if any wrong person is trying to climb into the &quot;Advisor Role&quot; in a group by trying to giving constant advices, then we can boycott or advise him, instead of ridiculing.</p>
<p>Even the monks' Vinaya has procedures like &quot;advising, formal advising in a meeting, boycotting, formal threatening, temporary expelling and expelling.&quot;</p>
 471: <p>If the teacher understands the meaning and the teaching, then that's a good enough reason to teach.</p>
<p>If the audience understands the meaning and the teaching, then that's a good enough reason to teach. Here, whether the teacher fully understands or follows the teaching, appears to be optional.</p>
<p>If both teacher and audience understand the meaning and the teaching, then that's a good enough reason to teach.</p>
<blockquote>
<p>“Mendicants, taking three reasons into consideration provides quite
enough motivation to teach Dhamma to another. What three? When the
teacher understands the meaning and the teaching. When the audience
understands the meaning and the teaching. When both the teacher and
the audience understand the meaning and the teaching.</p>
<p>Taking these three reasons into consideration provides quite enough
motivation to teach Dhamma to another.”<br />
<a href="https://suttacentral.net/an3.43/en/sujato" rel="nofollow noreferrer">AN 3.43</a></p>
</blockquote>
